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AN OUTLINE 



jS-1'W 



OF 



MENTAL SCIENCE 



BY 



NARNIE HARIRISON 



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AUSTIN 

BEN C. JONES & CO. PUBLISHERS AND PRINTERS 
1898 



Copyright 1895 

BY 

Narnie Harrison 



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mhnsg sgmiratlTS \m. )mxi mt msptmttmi to all 

this Bnnk is i£tlirafed. 



PREFACE 



"Pat," I said, "I'm sorry you fished all 
day and caug-ht nothing-." 

"Oh, that's all rig-ht," Pat answered 
cheerfully, "I niver meant to!" 



CONTENTS 



CHAPa?ER PAGE 

I. Mind and Matter 1 

II. Consciousness 5 

III. Attention 9, 

IV. The Intellect . ■ 15 

V. The Intellect — ■ Present ative Power 18 

VI. The Intellect — Representative Power — Memory 22 

VII. Intellect — Representative Power — Imagination 29 

VIII. The Intellect — Reflective Power 34 

IX. Apperception 38 

X. The Intellect — Intuitive Power. 42 

XI. The Intellect — ^Elaboration — Concepts ... 46 

XII. The Intellect — Elaboration — Judgment ... 49 

XIII. The Intellect — Elaboration — Reason .... 52 

XIV. Recapitulation 56 

XV. Suggested Review 60 

XVI. Extracts from Various Authors 64 

XVII. The Sensibility 67 

XVIII. Egoistic Emotions ■ 70 

XIX. Aesthetic Emotions 73 

XX. Ethical Emotions, etc . . . , 77 

XXI. Religious Emotions 82 

XXII. Intellect and Emotion 84 

XXIII. Recapitulation ' 89 

XXIV. Questions for Review 94 

XXV. Extracts from Writers 98 

XXVI. The Will . 101 

XXVII. The Will and the Intellect ......'.. 107 

XXVIII. The Will and the Emotions 114 



CONTENTS. 



CHAPTER PAGE 

XXIX, Cultivation of the Will and of the Sensibilities 118 

XXX. Questions for Review 121 

XXXI. Extracts from Various Authors 123 

XXXII. Definitions 125 

XXXIII. Contrasted Terms 129 

XXXIV. The Unity of the Mind 135 

XXXV. Mental Abuses 139 

XXXVI. Mental Disorders 143 

XXXVII. Questions for Review 148 

XXXVIII. In the School-Room 150 



AN OUTLINE OP MENTAL SCIENCE. 



CHAPTER I. 
Mind and Mattee. 



A perpetual Why is on the lips of the Mneteenth Century. From 
the present trend of thought and the spirit of the times, the Why 
is scarcely answered before it repeats itself through a chain of rea- 
soning. 

At length the limit of logic and explanation is reached, and to 
the last Why in all chains of inquiry, comes the answer, "I know it 
is so because I feel it is so — in my Thought, my Soul, my Mind." 

Mere consciousness, then, is the end and the beginning of reason. 
All material proof, all investigation, all illustration have reality 
only as they obey the laws of Mind. 

It behooves us, then, to study this Mind which holds within itself 
the answers to all primal and final Whys in this age of reasoning. 

The science evolved from this study is called Mental Science. 

What is Mental Science? 

It is the systematized knowledge of the human mind. 

Mental Science is based on universal consciousness, and its laws 
are evolved from universal experience. 

The science is not a psychical construction, but a psychical reali- 
zation. To study it, is not to gain new mental possessions, but to 
recognize our native endowments. 

The pursuit of this study does not lead to discovery, but rather to \^ 
revelation. Its propositions are self-evident. 



U 



AN OUTLINE OF MENTAL SCIENCE. 



Its germ is intuition; its development, experience; its fruition, 
the identity of individual mentalities. 

Of what value is this knowledge? 

Is it of any value to know ourselves, and to recognize the kinship 
of humanity? 

How may we utilize this knowledge? 

In the best use of our mental faculties; in the avoidance of their 
abuse; in the recognition and correction of mental deficiencies; in 
an intelligent sympathy with all human effort. 
U<* Yet while this knowledge is thus valuable and useful, it is gained 
only by patient, thoughtful pursuit. 

The student beginning the study of Mental Science will feel the 
ly need of the material element involved in almost all other branches 
of study. 

Missing the testimony of the five senses, the science will at first 



-'see. but vague connect™. 



/ 



• 



This vagueness, however, disappears if he be thoughtful enough 
to make his own experience the realization of its laws. 

Or the student of Mental Science will at first be confused by the 
*' fact that Mental Science can not be tested by Material Experiment. 

By careful reflection, he will realize that, on the existence of 
mind, depends the possibility of Material Experiment; th at the logi - 
cal deduction of truths therefrom depends on the Science of Mind; 
that laws of Mind arei:he'lE)ases and tests of all formulae conceripn^ 
Matter. 

Wliile the study of History, of Languages, of Mathematics, of all 
the Natural Sciences, involves more or less study of the physical 
world, either by way of investigation or proof, the study of mind 
proper must be confined to the psychical. For the student to un- 
derstand clearlv this difference between the study of Mental Science 



MIND AND MA TTER. 



and the other studies Just mentioned, is but to understand the dif- 
ference beteen the terms: Mind and Matter. 

"What is matter? Never mind. What is mind? No matter." 

This is true indeed. Yet as these two elements are the sum of 
existence, it is well to state the main points of difference. Matter 
is physical; Mind is psychical. 

Matter is unconscious, and its existence is perceptible to Mind 
alone. 

Mind is, of itself, its own conceiver. 

Matter occupies space; Mind is immeasurable. 

Matter is the objective creation of Infinite Power; Mind is the re- 
flection of Infinite Power. 

Matter is divisible; Mind is a unit. 

Matter is inert; Mind originates its own activity. 
^w** Matter has qualities; Mind has faculties. 

^ — Matter is the result of the action of physical forces, directed by 
Divinity; Mind is the expression of the spiritual force of Divinity. 
'— -^hat form of matter which is most closely connected with mind 
is the human body, thejervailt--Af ife^h^^ 

'~~ The brain is that part of the human body which is most respon- 
sive to Mind, and is considered the center of the mind's various 
bodily instruments. 

v The Mind is not in the brain, any more than it is in the wrist. 
To say that the brain is the seat of thought, is thoughtless. 
\«. MindM^s infinite, intangible, immeasurable, and can not dwell in 
the finite, be absorbed by texture, or confined in space. When the 
beautiful body, with its singing lips, and flashing eyes, and mant- 
ling color, falls into dust, the Mind lives on apart, untouched in all 
its faculties. 

When men bury the head of man, they do not bury the thoughts 
of man. 



AN OUTLINE OF MENTAL SCIENCE. 



Does the thought, then, escape from the cells of the brain? Is 
Mind, or thought, a gas, which passes out from the body and goes 
into the atmosphere? 

Mind never was in the body. 
Z— The body is the physical expression of the real man, bearing tes- 
timony to the physical senses of other men; the mind is the real 
man holding thought-communion with other minds. 

When the body is gone, what then? 
w-- The mind has merely no instrument by which it can communi- 
cate with physical men. It then holds its native spiritual com- 
munion with spiritual existences. 

Think you when one loses a finger, part of his manhood is gone? 
If a portion of his brain is removed, does a portion of his nature 
ooze out with it? 

Can Mind be cut in slices with a surgeon's knife? Surely a man 
ought to be excused for lack of reverence, if a horse kick it out of 
his head. 
U^ Immortality of the Mind or Soul is not proved by argument, but 
asserted by intuition. 

If we take an artist's brush from his fingers, do we take away his 
aestheticism? 

We may take away the Mind's material instrument, we can not 
take aw^y a part of the mind itself. 
I— If we can not divide this immortal Mind, we can at least study its 
powers and faculties, by the names they bear, learn their functions, 
the order of their action, and know that in so doing we are studying 
the reality and eternity of existence. 



pk 



CONS CIO US NESS. 



CHAPTER II. 

Consciousness. 

Consciousness is a fundamental power of the mind. 

All mental phenomena depend on consciousness. 

Consciousness is the mind's power of self -knowing. ««**' 

The mind's knowledge of its own existence is subjective con- 
sciousness. 

The mind's knowledge of its own states is objective conscious- 
ness. 

So general and necessary is consciousness in all mental activity 
that one writer calls the mind "a thread of consciousness." By 
consciousness the mind knows that it is; knows that it is perceiv- 
ing; knows that it is hoping; knows that it is knowing, etc. 

I use the progressive form of the verb, for consciousness of men- 
tal activity is exercised simultaneously with the activity. 
— Within the mind's mere consciousness of its own existence, is 
held, it seems to me, the sense of immortality. 
^^ For the mind to be conscious of its own existence, is to be con- 
scious of the intangibility, immateriality of that existence. Then 
by intuition, the mind knows that a nature involving immaterial, 
intangible attributes, can not be destroyed by material, tangible 
forces. 

(An intuition is but the mind's consciousness of a universal 
judgment.) 

Then must the mind, if mortal, merely cease to exist. Of this, 
the mind can not conceive. For, the consciousness that the mind 



AN OUTLINE OF MENTAL SCIENCE. 



can not be destroyed by material forces, compels the cause of its de- 
struction to be mental, or within itself. 

Can mind be self-destructive through the medium of self-exis- 
tence? 

Can the consciousness of the mind be met and destroyed by the 
non-consciousness of the mind? Can consciousness produce non- 
consciousness? 

The mind can not know that it is not. To know is to be. 

Then the only possible condition, by which the mind can lose 
entity is that of becoming part of a greater mind. 

Is this destruction? 

This is in no wise destruction. 
•^ It is, I think, the highest expression of immortality. 

So, these supposed possibilities are as absurd as the contradic- 
tions of an axiom. 

Hence, I have said that the immortality of the mind is an intui- 
tion held in the consciousness — which is the sum of all intuitions. 

This being subjective consciousness, let us now consider the form 
of consciousness, called objective consciousness. 

I am not conscious of an object. I am conscious of perceiving 
that object. 

I am not conscious of the faculty of memory; I am conscious of 
remembering and the consequent reproduction. 

I know that I have a faculty, memory; know it, not by conscious- 
ness, but by reason, which is, of course, dependent on consciousness. 

By consciousness I know that I know that I have the faculty of 
memory. 

It has been asked over and again: Is consciousness suspended 
during sleep? 

We "sleep, perchance to dream." 



CONS CIO US NESS. 



Dreams are states of the mind. We are conscious of our dreams. 
Hence^ objective consciousness must be active in any sleep which 
holds a dream. Yet we rise in the morning from a dreamless sleep, 
it may be. 

Having no changing states or perceptions, the form of conscious- 
ness called objective consciousness must have been suspended. 

"Was consciousness of the mind's mere existence exercised during 
sleep? If it were, we can not remember it as we can the dreams. 

Further on, when we discuss memory, we shall see that memory 
can not reproduce such a mental condition as consciousness .of exis- 
tence alone. 

Yet, by reason, we may say: The mind must exist during sleep. 
The mind is an indivisible unit. The consciousness is the mental 
element combining the mind's various faculties in a complete 
whole. Hence, the subject form, at least, can not be suspended 
during mind-existence. 

I wish now to speak of an existence of which we are fully con- 
scious; yet is this existence almost too subtle, too mystic, for the 
"touch of a word." 

Yet, surely, it has been known by the consciousness of all. 

We move through this sphere of existence, thinking, acting out 
the thoughts in such ways as conditions permit. 

Are we not, however, conscious of vague, dim thoughts lying un- 
derneath the real ones? Do we not, in the press of life, hear often 
faint mind-voices calling to us for our attention? 

Thought-ghosts, so to speak, pass swiftlj' in and out between the 
real thoughts. Our memory brings back things we have seen; but 
underlying these visisons are vague memories of what we know not. 
Our imagination creates vividly; but still we are conscious of blur- 
red, mystic images in the background of reality. Some writers call 
this state sub-consciousness. Some call it semi-consciousness. Yet 



AN OUTLINE OF MENTAL SCIENCE. 



it seems to me that the terms "sub" and "semi" apply rather to the 
state known b}'' the objective consciousness than to the conscious- 
ness itself. I should say, we are fully conscious of a sub-existence. 
What then? Are there two of us in this life, Robert Louis Steven- 
son? Or, do we pass from sphere to sphere in stages of transition, 
and is this dim shadow-self the ghost of a mind which is the me- 
dium between the was and the is? Or, is it dim prophecy which 
stands between the is and the to be? 

However that may be, well we know that this existence is "semi," 
not in number of faculties, but in distinctness, and, for every men- 
tal faculty that we have — subjective consciousness knows a ghost, a 
shadow, a whisper — what you will — all lightly held in a faint unity 
by a subtle repetition of itself. 



A TTENTION. 



CHAPTEE III. 

Attention". 

Attention is that power by which the mind can direct and change 
its own activity. 

Attention^ as well as consciousness, is necessary to all mental 
activity. 

Attention, as well as consciousness, may be either subjective or 
objective. 

Subjective attention directs the mind to the consideration of that 
which is mental; objective attention directs the mind to the consid- 
eration of that which is material. 

I hear the words of a sermon by the power of objective attention; 
I consider the thoughts of a sermon by the power of subjective 
attention. 

When the immediate cause of the exercise of attention is within 
us, we call the exercise of attention, purposed attention. 

When the immedate cause of the exercise of attention is without 
us, we call the exercise of attention, attracted attention. 

The wish to learn geology causes me to observe that stone. 

The mind is so directed by purposed, objective attention. 

I hear the song of a bird. This causes me to observe the bird. 
The mind is so directed by attracted, objective attention. 

The sight of a printed page causes me to study its thoughts. The 
mind is so directed by attracted, subjective attention. 

Wishing to read, I seek a book and consider its thoughts. The 
mind is so directed by purposed, subjective attention. 



10 AN OUTLINE OF MENTAL SCIENCE. 

Concentration is the prolonged exercise of attention in one direc- 
V/ tion. Concentration is necessary to the mastery of every subject, 
the thorough observation of every object. 

When exercised in spite of obstacles, it is a kind of intellectual 
patience, intellectual courage. 

Concentration is the door to knowledge, the gateway of the beau- 
tiful in art. By it alone, can we rightly use the brilliant birth-gifts 
of genius. 

"Poets are born,'' but poets are not born great. 

A marble epic may be chiseled out in a swift inspiration, but if it 
be marked by some one quality which makes it supreme among its 
fellows, the creator must have concentrated his thought for years in 
one direction. The execution may have been sudden; the thought 
back of it was not. 

Many complain that attention directs and changes the activity of 
their minds in such a way that they are powerless to thoroughly in- 
vestigate anything. "I try, but can not fix my mind on any sub- 
ject," is the complaint. 

Of course, exercise increases the power of concentration. Per- 
sistent eifort at fixedness of thought will finally bring an easy 
habitual concentration. 

Yet, I believe it is the lack of a strong, hearty purpose, rather 
than the unsteadiness of attention, which causes the mind to skim 
and dip from subject to subject. 

If you desire above all else to master Greek, will not attention 
be very ready to prolong the mind in that direction? 

Do you wish, above all else in the world, to observe that tree? 
Will attention let your gaze wander from it, in spite of yourself? 

If Evangeline had found Gabriel, do you think she would have 
had any trouble in fixing her eyes upon his face, instead of upon 
the reeds alona: the river-shore? 



V 



A TTENTION. H 



A man desires above all things to escape from a burning building. 
Yet, in the excitement attention does not fix his thought on any 
one means of escape, and he is burned. 

Even in this case, the result was caused by a lack of singleness 
of purpose. In the confusion, his thought was turned so rapidly 
from the window to the door, to the stair, that he did not utilize 
any. Two conditions would have helped him. If he had wished to 
escape through the door, and the door alone, attention woud have 
there held his mind's activity long enough to induce the necessary 
physical activity. Or, a man of habitual concentration might have 
fared better, even in such distraction. 

Yet, a ready attention is as valuable as a steady attention. What 
readiness is in attention, flexibility is in matter. 

This readiness of attention changes promptly the activity of the 
mind to suit the need of the moment. The quick, prompt action of 
attention need not be injured by the habit of concentration, nor 
concentration destroyed by attention's promptness to change the 
direction of the mind's activity. 

The concentration which holds the mind's activity in the chosen 
channel, with the promptness to change the direction — when an- 
other channel is chosen — this is the true, perfect exercise of the 
power of attention. 

Mercury, accustomed to hear the messages of the gods, and trans- 
fer them swiftly to mortals, is no mean foe for Hercules. 

I now come to consider a question asked by many teachers : "How 
may I hold my pupils' attention during class-work?" By "holding 
the attention," I suppose is meant commanding it to desired exer- 
cise. Let us consider first how to control the obective attention^ 
directing the thought to the map, globe, chart, picture, etc. Every 
one is familiar with mLcthods invented for this purpose. 



12 AN OUTLINE OF MENTAL SCIENCE. 

These various methods are made up of the same elements, viz.: 
the use of familiar illustrations, the use of language which the stu- 
dent can understand, the use of frequent questions, the care to make 
the work individual, etc. 

The methods of controlling the exercise of the pupil's subjective 
attention to thoughts advanced by the teacher are so similar to the 
above, no further discussion is needed. Yet the method is not all. 
We have all seen two teachers, equally well informed, with equally 
good methods, adapted to the subject and the class. Yet in the 
class-work of one the attention of the students does not waver; in 
ihe other it does. 

The difference must be in the personalities of the two teachers. 
What then? The more earnest teacher is the more successful. A 
teacher may be faithful without being earnest. Pip played, as he 
should have done, just as Miss Havisham told him; but was his 
lieart in his play? 

A good method without earnestness will gain more attentive 
pupils than earnestness without a good method, but both together, 
;as the gamin said of the span, "My, ain't them great horses! A fel- 
low would git to Heaven with them." 

Yet some may say that besides having a good method, and being 
in earnest, a teacher must have a fine natural power for attracting 
and holding the attention of others. This fine gift is called mag- 
netism. Magnetism is much discussed nowadays. I have thought 
it merely one effect of love or sympathy. How can love or sym- 
pathy help a teacher to attract and hold the attention of his stu- 
dents? It will, during the recitation, frequently cause his mind's 
activity to go out to the personality of those about him. Now and 
then during the explanation or illustration, his thoughts will turn 
for one swift second to the freshness of the natures about him; he 
will feel their childish anxiety; again he will wonder with them. 



ATTENTION. 13 



fret with them, be glad with the little children. So the stronger, 
over-reaching mind of the teacher draws unto itself the minds of 
his pupils. By the old-fashioned bond of sympathy or the new- 
fashioned bond of magnetism, the minds of the students are re- 
peatedly drawn to the teacher for command. A sound method gives 
wise commands. 

However, when the teacher is inactive and silent, and the student 
thinking for himself — this is, indeed, the best recitation. It is a 
fine work for the teacher to induce the pupils to so cultivate their 
power of attention that they, themselves, will for themselves con- 
centrate their thoughts in the observation of any object, the con- 
sideration of any subject presented them. Let me make a prac- 
tical suggestion. 

Teacher (to primary class) : "Now, I will give you one minute to- 
look at this box. We will then see who can tell us the most 
about it." 

(Attention will not wander then. No time — only one minute.) 

Teacher (to primary history class): "Let us see who of you can 
write the most names of revolutionary soldiers, while I count 
twenty." 

(No time for thought to wander. The boy next is so quick.) 

Teacher (to rhetoric class): "I will assign to you, John, a sub- 
ject. You must talk on that subject two minutes." 

John is given the subject, "The United States Navy," and at 
once must begin to talk. 

Another pupil is assigned "Architecture;" another, "Grover 
Cleveland;" another, "Fishing," it may be, etc., throughout the 
class, requiring a ready response as soon as the subject is an- 
nounced. 

(No chance to turn the thoughts to one's self; no chance to heed 
the smiles and nudges of class-mates; no chance to "give up" after 



14 AN OUTLINE OF MENTAL SCIENCE. 

taking a minute's thought. Three minutes must be filled with 
talk. The occasion calls for a steady attention. Th'3 variety of 
subjects calls for a ready attention.) Of course there will be fail- 
ures, but a week's practice works wonders. 

Such exercises as will cause the students to exercise subjective 
attention, without the aid of the teacher, helps to make men and 
women, who are attentive to duty in confusion, logical in surprise 
of argument, self-possessed in sudden danger. 



THE INTELLECT. 15 



CHAPTER IV. 

The Intellect. 

Consciousness and Attention, you remember, must both be exer- 
cised in every mental act. So, also, must Conception. Conscious- 
ness, Attention, and Conception are called the three general Mind 
Powers. Hold this group of three in your mind, for Conception 
must be discussed further on, when we shall have explained certain 
terms involved therein. 

Let us now contrast these steps in the study of Mind with cer- 
tain steps in the study of Matter. Probably this will make clearer 
the terms we have just used and their relations to each other. 

In studying the world we live in, we notice three main elements 
which support every form of material existence. These are : Earth, 
Air, Water. In studying the Mind which is ours, we note three 
general powers, on which depend all forms of mental activity. 
These are: Consciousness, Attention, Conception. 

In studying the world we live in, we notice that all material ex- 
istence is divided into three great kingdoms. These are: Animals, 
Vegetables, Minerals. In studying the Mind which is ours, we 
should know that all forms of mental activity are three great 
divisions. These are: Intellect, Sensibility, Will. Now, suppose 
we were to select the Animal Kingdom, and notice at least four of 
the forms of life contained in it — Insects, Birds, Beasts, Men. 

Will that help you to understand that out of the three great 
divisions of Mental Powers we select the Intellect, and find four 
classes of Powers contained in it — Presentative Power, Eepresenta- 
tive Power, Eefiective Power, Intuitive Power? 



16 AN OUTLINE OF MENTAL SCIENCE. 

The Intellect is the Mind's Power of Knowing. The Presenta- 
tive Power gives ns knowledge of Matter, through the five senses. 

The Eepresentative Power gives us images of absent objects. 

The Eeflective Power gives us knowledge of material and mental 
relations. 

The Intuitive Power enables us to realize all primary, universal 
truths. Any action of any of these four Intellectual Powers is 
called Intelligence. 

The action of the Presentative Power is also called Presentation. 

The action of the Eepresentative Power is also called Eepresen- 
tation. 

The action of the Eeflective Power is also called Eeflection. 

The action of the Intuitive Power is also called Intuition. 

Need I remind you that the Animal Kingdom (with its divisions 
of Insects, Birds, Beasts, Men, etc.,) and the Vegetable, and the 
Mineral, together with the three sustaining elements — Earth, Air, 
and Water — make up the world we live in? 

Does this illustrate the fact that the Intellect (with its divisions. 
Presentation, Eepresentation, Eeflection, Intuition), and the Sen- 
sibility and the Will, together with the three sustaining powers — 
Consciousness, Attention, and Conception — make up the Mind 
which is ours? 

The student must not think that the definitions given above 
are fixed beyond all change in using. The terms are just as flexible 
tc the occasion as are other words in the English language. For 
instance, the word "walk" may be used in different ways, viz.: 
"The plank walk is muddy;" "Your walk has done you good:" 
"Walk to the gate." 

Yet in defining it, one gives its most frequent usage, and com- 
mon sense bends the definition into desired shape, without losing 
its native force. 



THE INTELLECT. Yl 



So, I remind you, I have defined these terms according to their 
customary nse. While I have defined Presentation as the action of 
the Presentative Power, it may also he applied to the power itself, 
also to the form of knowledge produced by the exerciseof that power. 
Presentation is usually considered as a mental act; but it may also 
name a special Mental Power, also a special Mental Impression. So, 
of the other Powers of the Intellect. Don't put language into 
stocks, and there need be no confusion. Would you insist that a 
polygon must always be a figure with a great number of sides? 



18 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTER V. 
The Intellect — Presentative Power. 

The knowledge received by the action of the Presentative Power 
is called Perception. Perception is the knowledge of the material 
world gained by the action of the Presentative Power. The Pre- 
sentative Power has five mental agents, five sub-powers, called Fac- 
ulties. These Faculties have each a nerve of the human body as 
its physical agent. We speak of these Five Faculties as the Five 
Senses. Let us again define Perception. 

Perception is the knowledge of the material world gained through 
the Five Senses. 

The general term. Perception, includes the particular term, Per- 
cept. 

A Percept is the knowledge of the quality of an object, gained 
from sense-contact with that quality. 

A Percept is received through a single sense. 

A Percept is the direct effect of a Sensation. 

A Sensation is a nerve-afi'ection known in the Consciousness. 

The nerves of the human body are affected by the various quali- 
ties of matter. 

These nerve-affections produce five distinct classes of Sensations, 
These Sensations produce five distinct classes of Percepts — five 
classes of presented mental impressions. 

The Sensations exist only during the nerve-affection. The Per- 
cepts remain after the nerve^affections cease. 

The five classes of Percepts are: 



THE INTELLECT— PRESENTATIVE POWER. 19 

Visual-Percepts, produced by the Sensation of Sight, of which 
the optic nerve is the physical agent; Sound-Percepts, produced by 
the Sensation of Hearing, of which the auditory nerve is the phys- 
ical agent; Odor-Percepts, produced by the Sensation of Smell, of 
which the olfactory nerve is the physical agent; Savor-Percepts, 
produced by the Sensation of Taste, of which the nerves of Taste 
are the physical agents; Touch-Percepts, produced by the Sensa- 
tion of Feeling, of which the surface nerves of the human body are 
the physical agents. Yet the clearness and number of Percepts 
vary greatly with the observer. Two men, with good eyes, see a 
tree. One sees — a tree; the other notes the waving boughs, the 
notched leaves, the gnarled roots holding the pools of yesterday's 
rain. Now why this difference? Why does one see more than the 
other? You have all heard of the fine poet-senses that catch the 
sublest fragrance in the woods and hear the sound of growing 
things. If this be true, it is not that the poet has a more sensitive 
ear or keener olfactory nerves, but the earnestness in the soul of 
him and the delicacy of the soul of him give a closer attention and 
quicker response to those qualities lost to the common herd of 
men. Is this earnestness and delicacy a cause or an effect? 

That is only another way of asking: Is delicacy of Perception 
natural or acquired? 

This is only another way of asking: Is close observation natural 
or cultivated? Sometimes natural — it should always be cultivated. 
Kindergarten teachers cultivate it in their beautiful object lessons 
with little children, and it should not stop here. 

A rhetoric teacher should have her students describe their Per- 
cepts or Sensations received by the qualities of some object, while 
it is before them, and the students will be surprised at their ac- 
quaintance with hitherto unnoticed details. 



20 AN OUTLINE OF MENTAL SCIENCE. 

A rhetoric class was once taken to a wood and told to write, while 
there, a connected description of all the sounds they heard. From 
the whir of a bird's wing to a distant rifle-shot, they heard and 
wrote. Never again will they hear with such careless ears the 
music of the woods. Such exercises cultivate the habit of careful 
observation, or may induce it. They learned to listen well by 
listening well. The rules of correct observation of nature, of course, 
hold good in observation of Art. 

If the combination of our Percepts constitute our knowledge of 
that perceived — will we not carry away with us the larger, more 
correct knowledge, the more closely and carefully we observe? 

Yet one may ask how we may use this intricate knowledge 
gained from observation of minutiae. 

To-day we all ask of every physical and material possession — ^how 
shall I use it? 

A good descriptive writer is he who makes his described scene 
seem a real one, and a realistic description is one which tells the 
delicate details of structure, and these details must have been noted 
by the writer. 

An artist sees the minute beauties of a forest; he puts the minute 
beauties in his picture, and from the canvas we get the Percept of 
shade or coolness that the real forest gives. 

A close observer is a good letter writer, for it is the light touches 
on a letter which warm it into a talk. 

A woman who has kept her eyes open to the blending of colors in 
the tapestry of Nature will not employ some one to buy the carpets 
or curtains for her house. 

A good art-critic is worth as much to the world as a good artist. 
You are a good art-critic if you can tell why a work of art is good; 
if you can name the delicate touches, the minute details which 
make it faithful to Nature's loveliness; or if you are keen-sighted 



( 

THE INTELLECT— PRESENTATIVE POWER. 21 

enough, to see the sly touches which violate Nature to give a garish 
impression. 

I might go on forever, and never name all the practical uses of 
careful observation, which gives a broad, exact Perception. 

Teachers, cultivate this habit of close observation in your pupils. 
The kindergarten teacher, the teacher of rhetoric, of geometry, of 
botany, of physics, of reading, of drawing, have ample opportunity 
for cultivating the Perceptive Faculties. 

Call attention to the details of construction that careless 
childish eyes will overlook, and the beautiful exercise will grow 
into a habit. Not only the sense of sight can thus be cultivated. 
Can I forget the old gardener who used to take me by the hand and 
lead me through his old-time flower garden? He lacked for words, 
did this old gardener, and so he used to say: "Stop here, child, and 
listen how the pinks smell, and the peonies, and the violets — there 
now, there's some Easter lilies — I know they are there, though they 
are hidin' behind the snowball bush. There! didn't you get a whiff 
of jasmine? And there's a rose, as sure as the world." 

So I learned to listen as the old man said; and to-day, if I were 
blind, I hope I could count the footsteps of the spring. 

The wonderful skill of cultivated senses is seen in our asylums 
for the deaf, the dumb, the blind. The world will never grow tired 
of quoting Laura Bridgman, who, in her still, thick night, felt the 
five points of her stars and smiled. 

When teachers have caused the careful exercise of Sense-Facul- 
ties, they can not do better than require a description or reproduc- 
tion which is faithful in minute detail. 

This deepens the Percepts, and they are there for future use, so 
that in some lonely hour we may bring them back by Memory. 



22 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTEE VI. 

The Intellect — Represextative Power — Memory. 

Did we not say that the Representative Power gives ns thought- 
images of absent objects? 

The two mental processes of forming these images are Reproduc- 
tion and Construction. 

Reproduction is the mental process of forming — without the aid 
of sense-contact — past Percepts or Concrete Ideas. 

Construction is the mental process of creating images from re- 
membered Percepts or remembered Ideas. 

Yoii have not forgotten that the Presentative Power of the mind 
acts through five faculties. The Representative Power of the mind 
acts through only two faculties — Memory and Imagination. Re- 
production is exclusively the action of Memory. Construction is 
exclusively the action of Imagination. 

Remember, that whether we consider Reproduction — the action 
of Memory; or Construction — the action of Imagination — each is 
the activity of the Representative Power of the mind; and the Rep- 
resentative Power of the mind is that Power through which the 
Intellect receives thought-images of absent objects; and the Intel- 
lect is the mind's power of knowing. 

x^ow, are we ready to consider Memory the subject proper of this 
chapter? 

Memory is that faculty by which the mind, without the aid of 
sense-contact, reproduces the Images of past experience. 

Various A\Titers ascribe various functions to Memorv. 



THE INTELLECT— MEMORY. 23 

One eminent writer makes Memory the faculty of Ketention. 
Eecollection, Eeproduction, and Eecognition. 

I consider Retention as a characteristic of the human mind and 
a condition necessary to the possible action of Memory, hut not an 
element of Memory's action. 

I consider the mental impression (which Memory reproduces) as 
a Cognition. 

The Eeproduction of a Cognition is of necessity Ee-Cognition. 

Hence I deem the use of both terms tautology. 

Likewise of Eecollection, for a Eeproduction of an Idea is a 
Eeproduction of a collection of Percepts — ^which is itself a Ee- 
Collection. 

Thus I would justify my definition of Memory. Memory re- 
produces Percepts and Ideas alone, and Percepts and Ideas are 
Cognitions of nerve-affections. Do we remember only that which 
we receive through the five Senses, or Sense-Faculties? 

We do. 

We remember the sights and sounds that made us sad or glad. 

We do not remember the sorrow or the joy. 

In remembering the sights and sounds, the emotion may return 
as an effect of the Memory, but not as an element of Memory itself. 

We say that we remember a day, but we remember the events of 
the day. 

We say, we remember the love we once had for a friend. 

A sentiment returned is as much a reality as the original senti- 
ment. 

It is no "counterfeit presentment," but renewed existence. 

Do we remember anger? We remember the significant action 
which caused the anger. The anger returns as an effect, but no 
special sentiment or passion or emotion is reproduced except as an 
eft'ect of the memory of its material cause. 



24 AN OUTLINE OF MENTAL SCIENCE. 

Memories may cause emotions; emotions are not remembered. 

No faculty is so strengthened by exercise as that of Memory. 

That Memory which is spoken of as a wonderful gift, is often 
but the achievement of patience. 

A lady making nursery rhymes to amuse the children composed 
couplets, and recited them without writing. 

Gradually the couplets were increased to stanzas. By six months' 
practice in repeating from the first with each added line of com- 
position, she was able to compose two or three hundred lines, and 
repeat without inditing them. 

Yet it was necessary, in the original production, for her to speak 
the words aloud — so that her memory of the lines was merely a 
Eeproduction of Sound-Percepts instead of Visual Percepts. A 
single stanza composed, not written or spoken aloud, and yet re- 
membered, is but the Memory of a Visual Percept, for in the com- 
position the thoughts were represented in the author's mind by 
words previously perceived and hence remembered. 

Close observation or concentration of Attention is a condition 
necessarily previous to the exercise of correct Memory. 

One writer gives as a rule for Memory: "Take an interest in 
that you wish to remember." 

To "take an interest" is hardly a voluntary mental act, but the 
effect of training or the involuntary bent of the mind. It seems 
to me better to say: "We remember that in which we are inter- 
ested." 

A pupil in my class gives as her excuse for poor lessons that she 
has not the Memory of her gifted cousin. 

Yet this complainer can remember every gown her desk-mate 
wore last year, the trimmings of last season's hats — feats of 
Memory of which her "gifted" cousin (who remembers her history 
and mathematics) is quite incapable. 



THE INTELLECT— MEMORY. 25 

Ah! we attend to that in which we are interested, and attention 
is the offspring of interest, and Memory is dependent on Atten- 
tion. If Memory would be clear we must have a clear Percept, a 
distinct image and idea. How can we hope for a distinct repro- 
duction of indistinctness? 

The law of Association is an assistance to Memory. 

When a child I wished to learn the date 1001, which represented 
the year when a small party of people first touched the shores of 
Labrador. To my childish mind the figure "one" at each end of 
the date represented a slim man with a staff; the two noughts in 
the middle were two women wrapped in furs (now-adays it would 
never do to let a nought represent a woman). Yet from this asso- 
ciation of numerical figures with figures more familiar, I was 
always able to reproduce that little group of four figures on the 
coast of Labrador. 

So in remembering countless dates, and people's names. 

Amnesia, or loss of Memory, is induced by excessive use of nerve 
stimulants and by the diffuse reading of light literature. Either 
practice causes an excitation of the faculty of Imagination. Here 
construction commingles with Eeproduction, and hence we have a 
confused Memory which fails to have its distinctive action realized. 

Isolation from people, books, exciting scenes, etc., may restore 
the faculty. 

An overworked Memory is evinced by a refusal to reproduce 
ideas previously well remembered. 

Only by turning the attention from such subjects as involve an 
exercise of Memory will that faculty be restored to its normal con- 
dition. 

A secluded place with few sights and sounds to attract the atten- 
tion will rest an overworked Memory. 



26 AN OUTLINE OF MENTAL SCIENCE. 

All know how the aged remember events of long ago, forgetting 
those of recent date. 

The old man tells you how deep the snow lay thirty years ago 
this night, and still he forgets yesterday's rain. 

He remembers the little maiden who laughed with him sixty 
years ago, and forgets his great-grandchild who sat on his knee 
this morning. 

This is easily explained. The Attention — the direct base of 
Memory — is turned to the past so that his mind fails to receive the 
impression of passing events. 

He naturally feels more interest in those fair old days than in 
these of which he says: "I have no pleasure in them." 

The expressions: "He is quick to learn, but forgets easily;" 
"He is slow to learn, but when he once learns, he never forgets," 
are worthy of remark. The idea seems to be that the readiness to 
learn is the cause of the forgetting, and the slowness in learning 
must precede a reliable memory's activity. 

What we consider learned quickly is often but imperfectly 
learned. Memory is faithful in reproducing exactly what was half 
learned. Memory does not half reproduce what was wholly 
learned. If we learn thoroughly — no matter how quickly — Memory 
will furnish a thorough reproduction. On the other hand, slow- 
ness in learning often means a habit of such concentration, that a 
complete mental reproduction l)y Memory gives evidence of a pre- 
vious faithful exercise of x\ttention. 

A mental impression, received with difficulty, does not insure a 
faithful exercise of memory; but a mental impression received with 
accuracy does. 

A mental impression once received is never effaced. Retention 
is an ever-abiding condition. Keproduction may be temporarily 
suspended, but a return of strength brings back the images which 



THE INTELLECT- MEMOR Y. 27 

may have been concealed, but are never effaced. Various causes 
may bring them out, after a long suspension of recollection, or re- 
production. 

Scenes and events which we have never met before, often wear a 
familiar aspect, and we can not tell why. Some say they are the 
return of experiences in that part of our eternal life which is past. 
I can not discuss this here, yet this I know: When I reached the 
city of Edinboro for the first time, it seemed to me that I was back 
at home at last, after much wandering. I see a woman's face which 
I know I have never seen before in this life; yet it wears an old- 
acquaintance look; and some scientists tell us that these experi- 
ences are but the meeting with conditions which cause the exercise 
of that faint undertone of Memory — which undertone of Memory 
is one of the Faculties of the strange sub-self that every man ac- 
knowledges and no man imderstands. 

Teachers can do much for their pupils in the cultivation of this 
faculty. Assign them every day something to learn exactly, and 
gradually increase the amount, remembering that: 

1. Gradual increase of exercise strengthens Memory. 

3. Associate that which you wish to remember with some more 
familiar object. 

3. Teach them concentration by requiring exclusive Attention to 
one thing at a time. This can only be gained by practice. 

4. Careful observation and concentration of Attention effect a 
complete and careful Memory. 

5. Avoid diffuse reading of light literature. 

Though Memory is by no means our highest faculty, yet she is 
an ever ready handmaid, bearing in her hands the thought food 
called Percepts and Ideas. 



28 AN OUTLINE OF MENTAL SCIENCE. 

Remember that the improvement or abuse of memory does not 
effect Eetention. This is the condition absolutely necessary to 
Memory's correct or incorrect activity, but exercise increases the 
readiness of Eecollection, the exactness of Eeproduction, the cer- 
tainty of Eecognition. 



THE INTELLECT— IMA GIN A TION. 29 

CHAPTER VII. 

Intellect — Eepeeseisttative Power — Imagination. 

The Imagination is that faculty by which the mind constructs 
ideals. The elements of these ideals are the percepts and ideas re- 
produced by Memory. 

The construction by Imagination consists of combining these 
percepts or ideas into images and scenes unknown in previous ex- 
perience. 

Never having seen the ocean we may imagine it. This imagining, 
however, pictures the ocean with only those colors previously per- 
ceived, and ascribes to it a form either previously perceived, or 
constructed of previously perceived lines and angles. 

Imagine a creature with the head of a woman and the body of 
a bird. I have never seen such a creature, but the head and the 
body is each but the reproduction of a Percept. The combination 
of the two and their relation to each other are imaginary. 

So the ideals of Imagination contain no elemental quality which 
is not a Percept. 

Let us note the exact difference between Imagination and Mem- 
ory. Memory reproduces previous images or percepts. Imagina- 
tion combines these percepts or images into ideal constructions or 
relations. Imagination is called the creative faculty of the mind. 
It is constructive, not creative. The elements of its construction 
are furnished by Memory. We can not imagine a sound or color 
we have never heard or seen. We can imagine a combination of 
sounds and colors we have never seen or heard. 



30 AN our LINE OF MENTAL SCIENCE. 

A vivid Imagination constructs ideals of as much comjDleteness 
and detail as perceived objects. 

K fertile or exuberant Imagination constructs ideals of more 
and more varied qualities than are possessed b}' a similar natural 
object. 

The word "Imagination" is frequently misused. We hear the 
expression, "I imagine he will come." 

"We can believe or hope that he will come; we can imagine the 
scene of his coming, the welcome, as expressed, etc.; but we can 
not imagine a fact. 

We can not imagine a noble character. Our reason can select such 
trnits of character as are noble; Imagination can construct scenes or 
actions, in which this nobility of character expresses itself. You 
will understand, when I sa}'' that we can imagine only that which 
is material, if you will remember that Imagination, as an act, is 
image-making, picture-forming; the constituent parts of these im- 
ages or pictures are furnished by Memory; Memory is dependent on 
Presentation; Presentation is the action of the five sense faculties; 
the five sense faculties are exercised only by contact with the quali- 
ties of matter. 

The ideals constructed by a sound, wholsesome Imagination are" 
perfect. How shall we get a standard for this perfection? By cor- 
rect observation of nature. 

All art (which is the expression of an artist's ideal, either created 
or imitated), materializes Memories or Imaginings. A nation's art 
show=5 that nation's spirit. 

Those nations whose attention has been turned to flocks and 
herds, have found the standards for their ideals in the open fields. 
Hence, their works of art have been pure and true. Those nations 
whose attentions have been directed to cunning contrivances, in- 
tended to deceive, show to the world distorted figures in wood and 



THE INTELLECT— IMA GIN A TION. 31 

stone; figures with slit ears, six-fingered hands, twisted limbs — the 
expression of a vitiated imagination. 

False Perceptions are steps toward immorality. 

Sometimes the mind is diseased in such way that Eepresentation 
is Judged to be Presentation. We call such sick fancies delusions. 
Delusions are not false images, they are false judgments. 

Phantasy is that imaginative action which creates grotesque, un- 
natural ideals. 

Dreams are the action of Imagination during sleep. They de- 
note unsound sleep, which causes the confused action of half-awake 
faculties. Delirium is that distorted mental condition whic(h ac- 
cepts Construction as Eeproduction, or commingles the action of 
Memory and Imagination. 

Teachers all realize that in some students the faculty of Imagina- 
tion needs restraint; in others, cultivation. These dreamers — they 
are delicate and dangerous charges. They must be awakened to the 
practical realities of life. They must be taught, that in studying 
the history lesson, it is far more important to think out the causes 
and effects of the war than to picture the battle-field. 

The artist teacher should be able to guide Imagination without 
hurt to it. 

Again, there are those students whose imaginations are sluggish. 
These are to be aroused to consider, not so much the laws of mathe- 
matics as the application of mathematics, and to be led to consider 
the significance of history, rather than historical events. 

It is a favorite method with teachers to curb the imaginative 
mind by emphasizing the student's work in mathematics, in sciences 
and in those branches which ret^uire exactness and experiment. 

On the other hand, the student whose imagination is defective 
is directed more to what things might be, or might have been, or 
will be, than to what was and is. 



32 AN OUTLINE OF MENTAL SCIENCE. 

Yet the faculty of imagination, held in abeyance, and properly 
used, is pleasure giving and elevating. 

Construction of an ideal should cause us to try to raise the real 
to the level of that ideal. A false exercise of the imagination makes 
the beautiful commonplace, and the commonplace beautiful. The 
power of creating beautiful images is a recompense for the barren- 
ness of surroundings, and the images are useful as well as beautiful 
if they induce the beautifying of those same barren surroundings. 

The exquisite touches in a house had better be the expression of 
unwritten poetry, than the expression of a full purse; and is not the 
attempt to materialize an ideal better than the sterotyped material 
which expresses no individuality? Imagination is the soul of art — 
Memory is its body. 

The sculptor dreams his ideal group; but in the marble expres- 
sion of that dream, his Memory of relations and proportions is his 
guide. An artist saw a woman in a wheat field and painted the 
scene from memory. Another artist created a picture of a young 
girl, standing in the half-open spring-time, with morning in the 
sky. The first was an imitator, the last a creator. 

The studies of literature proper and of rhetoric afford opportuni- 
ty for adaptation in instruction to both the over-active and sluggish 
imagination. The assignment of individual work in both cases may 
be of such character as will strengthen the feebler faculties. 

Yet I repeat, while it is a teacher's business to induce such mental 
exercises as will strengthen deficiencies, it is a delicate and dan- 
gerous work to tamper with the natural bent of the mind. All 
people were not meant to be alike. 

Imagination strongly effects morality. For the thought to dwell 
on pictures of crime, is, in a certain sense, to become familiar with 
crime. This familiarity lessens its hideousness. It even produces 
an interest in it. This interest becomes a curiosity as to its causes 



777^ INTELLECT— IMA GIN A TION. 33. 

and. effects. This curiosity may grow to satisfy itself with obserya- 
tion of actual crime. The opportunity for this observation lack- 
ing personal experiment is suggested, hence we find the criminal a 
gradual development of a vicious Imagination. 

For the thought to dwell on the good and the beautiful is to in- 
duce gradually actions producing them. 

In some instances the natural inclination of the Invagination is 
to construct the beautiful, in others the hideous; but in many 
minds this inclination is cultivated by surroundings — companions, 
literature. 

The effect on Imagination is the key to the value of aesthetics, 
the degrading power of ugliness and coarseness, the influence of 
good and bad literature. Hence, all hail to the pictures and flow- 
ers in the school-room, the studies of nature, the books written by 
the wise and good. 



3 — M. 



34 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTER VIII. 
The Intellect — Eeflective Power. 

You have not forgotten that Presentation is of five varieties, as 
the Presentative Power may have complete action through any one 
of the five sense-faculties. 

You have not forgotten that Eepresentation is of two varieties, 
as the representative power may have complete action either 
through Memory or through Imagination. 

I wish you to contrast, then, the above two powers with the third 
power of the Intellect — the Eeflective Power, which we are now to 
consider. 

The Refiective Power does not act through special mental facul- 
ties. It has no peculiar mental instruments for various phases of 
complete reflection. 

The exercise of no one faculty produces Reflection. The com- 
plete act of Reflection, however, is composed of four several mental 
acts. 

These four mental acts are distinct; but it is their sum, the addi- 
tion of the four, which makes the one complete action, called Re- 
flection. 

These four separate acts comprised in Reflection are : abstraction, 
analysis, synthesis, identification. Reflection is the mind's con- 
sideration of its own acts. 

How does the mind consider its own acts? 

To answer this question is, of course, to define the four separate 
acts comprised in reflection. When the mind would consider men- 
tal acts, thought must, of course, be withdrawn from material 



THE INTELLECT— REFLECTIVE POWER. 35 

things. This withdrawal of thought from material things is the 
first act comprised in Reflection, and this first act is called Abstrac- 
tion. * 

Abstraction is the withdrawal of thought-attention from con- 
sideration of material things. Of course the thoughts are with- 
drawn from material things, that the mind may look in upon itself. 

Or, to put it more pretentiously, the motiTe of abstraction is 
Introspection. 

When the thoughts have been withdrawn from material things, 
then the mind, of course, proceeds to examine its own acts, and 
this examination is the second act comprised in Reflection, and this 
second act is called Analysis. 

Analysis is the separation of a mental act into its various ele- 
ments. 

You know what it means for a chemist to analyze a iluid, do 
you not? The chemist's analysis corresponds to a mental analysis 
of a mental phenomenon. 

After the mind has discerned the various elements in a mental 
act, it of course re-unites the thought-elements into the act under 
consideration; and this re-uniting of thought-elements is the third 
act comprised in reflection, and this third act is called synthesis. 

Synthesis is the re-combining of thought-elements into the men- 
tal act separated into these elements. 

Now when the mind has thus examined one of its own acts, the 
mind must realize that the act, so examined, is its own; and this 
realization is the fourth and last step comprised in Reflection, 
and this fourth step is called identification. 

Identification is the mind's recognition of its own phenomena. 

Now, is the Reflective Power, or the act of Reflection, plain to 
you? 



36 AN OUTLINE OF MENTAL SCIENCE. 

To forget tlie things about us, in order to dwell upon our own 
thoughts; to find every single thought which enters into a mental 
action; to combine those single thoughts into the whole act which 
held them; to know and claim this act as our very own — this, in 
homely phrase, is called Eeflection. 

When we speak of double Eeflection or Reflective Comparison, 
we mean that mental activity which compares two mental phe- 
nomena and discerns their points of similarity or difi^erence. 

The word reflection is often too loosely used. We do not reflect 
upon the past. 

We remember the past; and we may reflect upon the action of the 
faculty of memory. Eeflection is not synonymous with reasoning, 
though it frequently precedes the exercise of reason. 

You will note that the definition here given makes Eeflection 
the mind^s consideration of its own acts. Is it correct to say, we 
refieet upon another's thoughts? It is, if we make the other's 
thoughts our own; but be careful that you do not confuse the act 
of reflecting upon another's thoughts, with the act of reasoning 
for or against the judgments asserted by another. 

Teachers should encourage reflection in their pupils. ISTo habit 
is more elevating morally; more strengthening mentally. A great 
fault with young students is a kind of mental slovenliness, which 
expresses itself in over-ready answers to the teacher's questions, 
hasty solutions to problems, etc. Now, according to definition of 
Eeflection, these hasty conclusions do not involve a lack of Ee- 
flection; but such mental hastiness may be cured by reflecting upon 
the mental action leading to said conclusions. 

To illustrate: A teacher conducts a recitation in history, has a 
pictorial history chart, and chances to ask, "Why was Cranmer 
burned at the stake?" The student's attention chances to be 
shifted back and forth from the subject considered to the object 



THE INTELLECT— REFLECTIVE POWER. 37 

adorning the corner of the chart, which object is a rosary twisted 
about a cross. 

So, frora lack of concentration — not lack of reflection — the pupil 
answers absently: "Cranmer was burned because he was a Cath- 
olic." 

This statement being corrected, the clever teacher might request 
the pupil to reflect upon his own mental act that he may discern 
why he answered incorrectely, when he knew better. 

Then follows abstraction from the chart, analysis, synthesis, and 
identification. 

Eeason tells him that his attention shifted back and forth be- 
tween Cranmer and the picture of the rosary; that Eeflection was 
momentarily in conflict with Perception, and hence the foolish 
answer, which in common parlance is called absent-mindedness. 
Then the teacher leads the pupil to reflect and make the sentiment 
of those times his own. Silence is then in the class, and the stu- 
dent, in abstraction from the chart, reflects until he realizes that 
Cranmer was burned, not so much because he was a Protesiant^ 
but because Mary Avas a Catholic, and because she loved Philip all 
in vain. Thus Eeflection feeds reason, and Eeason conquers that 
childish habit — jumping to conclusions. 



38 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTER IX. 
Apperception. 

Apperception is the mental activity of assimilating knowledge by 
means of the interaction of new ideas with ideas previously re- 
ceived. 

Perception necessarily precedes apperception. It is necessarily 
involved in it, as apperception is but the result of the combination 
of two separate acts of perception, or classes of percepts. 

Perception recognizes physical phenomena; apperception realizes 
the psychic significance of these phenomena. 

The difference between perception and. apperception causes the 
difference between the emotions produced in various individuals by 
the same phenomenon. 

A child perceives a thunder-storm, and his perception consists of 
the sensation of sound and color, as given by thunder and lightning. 
The emotion induced is likely one of terror. 

A man perceives the storm. He takes these percepts of sound 
and color, and sets them over against, as it were, other percepts of 
kindred significance, as the tossing branches of forest trees and the 
piled up waves of the sea. 

Be the man a poet, he realizes unto himself a knowledge of the 
power and majesty of nature. Hence, the emotion is one of tranquil 
joy in the scene before him. 

Be he a scientist, he deduces certain laws formulating the activity 
of nature's forces. Perhaps here he has an emotion of pleasure that 
it is said scientists feel in observing the never-varying harmony of 
nature's laws. 



APPERCEPTION. 39 



In either case the man apperceives the thunder-storm, and I may 
say here that the sense-impressions involved in this apperception 
are more numerous, complete, or in more delicate detail, than the 
simple percepts of the terror-stricken child. 

The child perceives the action of the storm; the man apperceives 
the action, in its significance, either from, an aesthetic or scientific 
standpoint. 

When apperception follows perception readily and immediately, 
we are likely to ascribe to the object of perception that which is 
the product of our own minds, thus making perception and apper- 
ception identical. Such an exercise of apperception is called 
Passive Apperception. 

Passive Apperception then may be defined as that activity of 
apperception which takes place without our conscious intent or ex- 
ercise of the will. 

A botanist looks at a flower and apperceives it at a glance to be- 
long to a certain class. This may be called Passive Apperception, 
and is characteristic of cultured thinkers. Let us contrast this with 
what is called Active Apperception. 

Active Apj)erception is preceded by a mental effort to assign the 
new percept to its proper relation toward old ones, which effort con- 
sists of varied thoughts and ideas which supplant each other in suc- 
cession. 

Active Apperception is accompanied by a state of mental dis- 
satisfaction, a desire to understand this new percept. This accom- 
plished, we become conscious of a change in our mental possessions. 
We are conscious of a gain or loss in our preconceived ideas. 

This consciousness some scientists call assimilation, and whether 
assimilation is the effect of apperception or an element of apper- 
ception, is a matter of opinion. 



40 AN OUTLINE OF MENTAL SCIENCE. 

I should call assimilation the effect of apperception, but this 
effect is coincident with its activity. 

The perception which enters the consciousness, and induces the 
awakening of other percepts, is called the Object of Apperception. 

Among the awakened percepts, that percept which is most em- 
phatic, or distinct, is called the Subject of Apperception. 

We now come to consider the various phases of mental activity 
employed in the act of Apperception. 

First, we have an external or internal Perception. 

This Perception receives a mental response — to use a figurative 
expression, one might take the word salute. The Will then clauses 
various preconceived ideas to awaken, all of which bear some rela- 
tion tc the new perception. The relation between these various 
ideas and the new perception is emphasized by Comparison, From 
this Comparison new combinations of ideas are formed, until finally 
the new perception is assimilated or adjusted in its relation to the 
old ideas, and what was Perception becomes Apperception. 

Willman calls this "the perfected apprehension of an idea by 
means of other reproduced ideas." 

As has been said, apperception is a mental habit, characteristic 
of the thoughtful and cultured. Having in it the elements of re- 
flection and introspection, those who look inly apperceive where 
the so-called thoughtless perceive. 

Apperception brings the realization of the ethical value of a sim- 
ple act; the thought-impulse back of a work of art; the idea under- 
l5dng the familiar sights in nature; the soul-activity expressed in 
the various sounds given by nature's lower creatures, as bird, and 
the beast and insect; realizes the place in the great general plan 
of nature held by a single phenomenon; brings the world of mat- 
ter in touch with the world of mind, mingles the new with the old, 
compares and combines them, evolving a mental product which 



APPERCEPTION. 41 

presents perception strengthened^ raised, adjusted, into its own 
psychical significance. 

It is said by some that apperception sharpens the sense-faculties. 

It does so only . indirectly. Those who desire to see the mean- 
ing of things and acts, ohserve things and acts more clearly, and 
in greater detail; the motive of observation being wider, observation 
is more complete, and, therefore, the eye is trained to note the deli- 
cate gradations of form, motion, or color, therefore becomes skillful 
in so doing, but the direct exercise of apperception does not in- 
volve directly the keener exercise of any sense faculty. 

We may glance at an object in nature carelessly, and just as we 
perceive it, we may apperceive it; but when habitual apperception 
becomes the motive of observation, observation becomes Interest, 
and interest dwells upon and lingers with, until all details are per- 
ceived. 

The sum of all apperceptions expresses the relation between the 
world of mind and matter, and the relation of various individual 
minds, to the great over-reaching, all-comprising, infinite, over-soul. 



42 ^-V OUTLIXE OF MEXTAL SCIEXCE. 

CHAPTER X. 

The Ixtellect — IxiriTivE Povtee. 

The Inniitive Power is the power by which the mind realizes 
those truths necessary to all mental experience. 

If mental experience he impossible without this realized truth, or 
knowledge, such knowledge must precede all mental experience. If 
it precede mental experience, it must be native or innate. Hence, 
Intuition is the mind's innate knowledge. 

If this knowledge be diyided into separate forms, these forms may 
be called intuitions. Intuitions are the first truths realized by the 
mind. 

Xo matter how varied seem these intuitions, they can be divided 
into four classes alone. 

These are: Intuitions of Space: Intuitions of Being: Intuitions 
of Cause; Intuitions of Time. 

Intuitions of Space are the knowledge that there is a distance 
between objects; that each object occupies space: that if the space 
be removed the objects will meet. 

Intuitions of Being are the knowledge of the Ego and the Xon- 
Ego. or the knowledge: '1 exist, and things which are not I, exist;** 
that the Ego and Xon-Ego sustain relations to each other. 

Intuitions of Cause are the knowledge that each event has a 
cause. 

Intuitions of Time are the knowledge of the succession of events, 
of the past, present and future division of time; that these divisions 
are not separate, but continuous. 



THE INTELLECT— INTUITIVE POWER. 43 

ISTow, the fact that these are the native knowledge of human 
minds can be plainly seen, by watching every infant that ever lived 
to show its wants. The several intuitions of time, space, being and 
cause can all be seen as plainly as the day, if we analyze some sim- 
ple act of the young child, such as the half -lifting of its hand to 
its mother. 

It has been said by some that mankind has intuitions and in- 
stincts, while brutes have instincts alone. 

As for myself, I shall not presume to say how near the intellect 
of brutes is to the intellect of men. 

Looking into the eyes of a dog or of a horse, we often see that ex- 
pression which we are pleased to call the look of humanity, while 
in the eyes of human beings we see what we call a look of brutish 
stupidity. 

I dare not say how near together I think the brute intelligence 
and human intelligence come, especially if we take the lowest type 
of man, and the highest type of brute. 

However, instinct must be defined; as it is, no doubt, a pos- 
session of both brutes and men. 

Instinct is that innate force which impels to such action as will 
gratify desires. 

Observation has shown us that this is the only apparent sig- 
nificance of brute instinct. 

Yet psychologists ascribe to human instinct certain elements 
which can not be defined here, so will be later on, when the nec- 
essary terms have been scientifically discussed. 

The intuitions discussed are capable of much expansion, yet 
their utmost expansion contains but a variety of terms expressing 
the same idea. For example, the intuition that past, present and 
future time blend continuously, may be so expanded that the think- 
er will be compelled to realize the falseness of the saying, 'Vhen 



44 AN OUTLINE OF MENTAL SCIENCE. 

time stops and eternity begins," and the trnth that eternity has 
always been and alwa3^s will be, that we are in eternity now. Yet 
in this thought is but an expansion of time. 

Or if we expand the -intuition of cause, the mind informed of 
history will see a direct connection of cause and effect between 
Abraham's and Sarah's departure from Ur, the city of Chaldea, and 
the sailing of the Puritans away from England's coast. Yet this 
realized connection is but an intuition of cause. 

These four classes of intuitions above enumerated are at the base 
of all departments of education. If teachers will but lead their 
pupils to exercise expansion of these intuitions as the primary step 
in the acquirement of knowledge, much active intelligence would 
supplant the passiveness of students who are carried along on the 
mind of the teacher, so to speak. 

As Intuition must precede all mental experience, it may seem 
more reasonable to have first discussed Intuition in the explanation 
of the intellectual powers. 

I have reserved it for the last, as I wished to discuss intellectual 
activity from its end to its beginning (which has been done), and 
then from beginning to end, which I shall proceed very briefly to 
do in some sentences of recapitulation. 

First, the primary truth of being, or of cause or of time or of 
space, must be realized, as the beginning of intellectual activity. 
This done, the Intellect proceeds to acquire knowledge through its 
five sense faculties. This knowledge, gained, may be represented 
through Memory or Imagination. Then the Intellect obtains the 
knowledge of the various mental phenomena through Eeflection. 

We have discussed these four intellectual powers, PresBntative, 
Representative, Reflective and Intuitive, separately, yet how nearly 
they are related. Indeed, the relations existing between these in- 



THE INTELLECT— INTUITIVE POWER. 45 

tellectual jDowers are illustrated by those existing between the sev- 
eral parts of the simple English sentence. 

First, on the significance of the words in the sentence depends 
their combination into the expression of a thought. 

So on Intuition rests the combined perfection of the other 
powers. 

We speak individually of the subject of a sentence, but why is it 
the subject, except for its relation to the verb? 

So the Presentative Power does not hold within itself its entire 
significance, but it is relative. 

Then there is the predicate of the sentence, complete in its en- 
tity, yet so called on account of its relation to the subject. 

We noted how the Eepresentative Power drew from the knowl- 
edge of presentation, psychical material for its action, and was so 
related to it. 

The object of the sentence is an individual part, yet it is acted 
upon by and related to the verb. 

So the Eeflective Power depends on previous mental phenomena 
for its action. 

Again, as two or more simple sentences may be combined into 
one sentence, so we may combine the various forms of knowledge 
received. 

The sentences so combined form as effects compound and com- 
plex sentences. 

The effect of the combined forms of knowledge are expressed in 
the terms judgment, reason, concept. 

These three terms we shall now proceed to consider. 

I hope you have not forgotten that this intellectual activity, with 
all other mental activity, depends on the mind's Consciousness, and 
the fact that the mind may exercise its Intellect to the exclusion of 
other powers, depends on Attention, and that we have yet to con- 
sider the mind's general power. Conception. 



46 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTER XI. 

The Intellect — Elaboration" — Coxcepts. 

Elaboration, or elaborative knowledge, may be called complex 
knowledge. 

Complex knowledge is such knowledge as is obtained by a double 
or complex action of the intellect. 

The first form of Elaboration which we are to consider is Con- 
ception, or the power of forming concepts. 

Do you remember the mention made in our second chapter of 
the three general mind-powers — Consciousness, Attention, Con- 
ception? 

Have you forgotten that we discussed Consciousness and Atten- 
tion — but Conception — well, Dick's mother was to give him, yes- 
terday, three kinds of medicine, one very soon after the other. 

Wlien he had taken two doses, Dick looked up mournfully and 
said: "Mamma, hadn't you better leave that other kind over until 
to-morrow, so these two can have room to take effect?" 

Now, I did not leave over this general mind-power, Conception, 
that Consciousness and Attention might have room to take effect. 

There were, however, certain terms I had to use in discuss- 
ing Conception that had to grow familiar to you by degrees. That 
is the reason, you remember, that I have put off this subject until 
noW'. 

Conception is that power by which the mind forms class-ideas. 

A Conception is the mind's idea of a special class. Percepts 
formed by perception are necessary steps to Concepts formed by 
the power of Conception. Look at that bit of life in a tree.' You 



THE INTELLECT— ELAB OR A TION— CONCEPTS. 47 

perceive its several qualities, which, act, you know, gives several per- 
cepts. When all its qualities have been perceived, your mind has 
an image or presented idea. Let us name this presented idea — 
let us call it a wren, if you please. Some winter day you perceive a 
spot of fluttering crimson on the snow, and chance to know it is 
a rohin; you lift your eyes to the cage in your window where you 
see a canary, a bit of imprisoned sunshine; and, out there in the 
yard stands a peafowl with its necklace of emeralds and rubies 
and a million rainbows trembling in its feathers. You realize that 
you have a number of presented ideas which have many qualities in 
common. These presented ideas must be kin, must belong to the 
same family. Here Conception combines these ideas into a class, 
separating them from other objects. The class needs a general 
name which will apply alike to robin and wren, canary and peafowl. 
This name chances to be bird, or fowl — either will do. Then you 
have an idea of what a bird is. This class idea is called a Concept. 
A true Concept of the bird class must have only such qualities as 
are common to all birds. So a Concept must be purely abstract. 
If you shut your eyes and picture a bird, giving it special color, or 
size, it is either the memory of a presented idea, or an imagination 
constructed of remembered elements. A true Concept contains 
no individual qualities — is composed of qualities common to the 
individuals forming the class — therefore is an abstract idea. 

A maximum Concept is a concept extended to the utmost limit. 

A subordinate Concept is included in a similar Concept. 

Bird, child, bear, man, are all subordinate Concepts included in 
the maximum Concept — animal. 

A minimum Concept is the Concept of a single part of an 
individual whole. 



48 AN OUTLINE OF MENTAL SCIENCE. 

Beak is a minimum Concept of a single part of the individual 
bird, which is a subordinate Concept included in the maximum 
Concept, animal. 

False Concepts are the effect of an imperfect education or limited 
observation. 

The Indian, out of sight of the habitation of white men, forms 
his Concept of a dwelling from the crazy wigwams about him. 

The unlettered man who has never been beyond his native vil- 
lage, fancies that the class of buildings named churches must have 
just such a spire, and altar and aisle as that in which he has dozed 
on Sunday for forty years. 

Intersecting Concepts are those Concepts which have some quali- 
ties in common. Saints, women, are Intersecting Concepts, but I 
shall not dare to say they are identical. 

In primary work, teachers should be careful lest the object les- 
sons give the children Concepts which are too narrow, thereby 
causing them to name the species, the genus. 

The object before the pupils may lack many of the qualities 
found in the various individuals of its class, and the pupils must 
be told how children of the same family have given names peculiar 
to the individuals included in the family, and individual features 
distingushing them, family likenesses combining them. 

Teaching pupils to form broad, true Concepts instead of false, 
narrow ones, is the first step in a broad-guaged education. Later 
we see this broad-guaged education belonging to a man who in- 
cludes in his Concept, gentleman, not only the accepted gentility, 
but him with his leather apron on, the horse's hoof on his knee — 
and bad grammar, and an honest, kindly heart. 

Finally, the man who has been taught from the very first how 
extended minimum Concepts may become, sees brotherhood in 
humanity, and does reverence to every earnest creed. 



THE INTELLECT- ELABORATION— JUDGMENT. 49 

CHAPTEE XII. 

The Intellect — ELABOEATioisr — Judgment. 

Judgment is that faculty by which the mind asserts its own de- 
cisions. 

Each decision is termed a judgment. 

A single Judgment, or decision, as well as the sum of all judg- 
ments, bears the general name — Elaboration, or Elaborative Knowl- 
edge. 

Judgment, it will be remembered, is only one of the three forms 
of elaboration. 

Some may confuse double reflection with Judgment. 

Double reflection compares two mental actions. Judgment as- 
serts their similarity or their difference. 

Judgment is somewhat similar to Conception. 

Conception recognizes the completion or beginning of a mental 
act, the combination forming a class; and judgment asserts the en- 
tity of the individuals, and of the combinations. 

A proposition is the expression of a judgment. 

Every proposition has three terms — subject, predicate, copula. 

The subject is that of which an assertion is made. 

The predicate asserts. 

The copula states the relation between the subject and predicate.. 

These three elements, however, are not always expressed by thrfee 
separate words, but the three ideas exist. 

Judgments are of various kinds: 

1. An analytical judgment separates the subject into its parts. 
Example — A square has four sides. 

4 — M. s. 



50 AN OUTLINE OF MENTAL SCIENCE. 

2. A synthetic judgment asserts a relation between a class and a 
characteristic of a larger class. Example — All planets attract other 
bodies. 

3. A problematical judgment asserts an individual opinion. Ex- 
ample — Tennyson is a charming poet. 

4. An assertive judgment exjDresses an individual conviction. Ex- 
ample — God loves sinners. 

5. A categorical judgment is an unconditional assertion. Ex- 
ample — Man is mortal. 

6. A conditional judgment is an assertion qualified by a condi- 
tion. Example — If he be truthful, he is brave. 

7. A universal judgment is an assertion of all the objects of one 
class. Example — All men are liars. (I hope not.) 

8. A particular judgment is an assertion of part of a class. Ex- 
ample — Some men are liars. 

9. An affirmative judgment affirms the relation between subject 
and predicate. Example — Men are wicked. 

10. A negative judgment denies the relation between the subject 
and predicate. Example — Men are not wise. 

11. An extensive judgment is the assertion of the partial extent 
of a quality. Example — Evergreens are the live-oak, cedar and 
pine. 

12. A comprehensive judgment is the assertion of a quality as 
belonging to an entire class. Example — All Africans are black. 

Of course one judgment may combine two or more of these varie- 
ties. 

*nie varieties named are merely such characteristics, if said judg- 
ments are viewed from certain standpoints. 

The standpoints from which we consign the judgments to above 
classes are: (1) Origin. (2) Certainty. (3) Form. (4) Quantity. 
(5) Quality. (6) Inclusion. 



THE INTELLECT— ELABORA TION—JUD GHENT. 51 

The Judgment, "Some men are not insane/' is particular, if 
■viewed from tlie standpoint of qnantity, is negative if viewed from 
the standj)oint of quality, unconditional, if viewed from the stand- 
point of certainty. Judgment is considered as somewhat opposite to 
Imagination, but in reality a series of judgments — or a series of 
decisions as to the relations of ideas is necessary to the correct im- 
agination. Often the soundness of Judgment is confounded with 
quickness of Intuition. 

Those intuitive truths constitutional to the human intellect are 
by some writers classed as demonstrative judgments. I, however, 
do not wish to so name them, as I then lose the term expressing 
combination of elaborative with constitutive knowledge. Hence, I 
prefer to name them intuitive judgments. 

The cultivation of Judgment means the cultivation of independ- 
ence of thought and of mental self-reliance. 

K careful teacher is sometimes at a loss how to encourage inde- 
pendence, and at the same time avoid that egotism which takes a 
ready root in young minds. ISTo rule can be laid down except the 
exercise of judgment. The exact sciences which cut off anything 
like speculation should be the proper medium through which stu- 
dents may cultivate judgment. 

To elicit from a student an original pro]30sition is to strengthen 
the student in his judgment, for the half -formed unexpressed judg- 
ments serve to weaken the power of discrimination and discern- 
ment. 



52 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTEE XIII. 
The Intellect — Elaboration — Eeason. 

Eeason is that faculty by which the mind so connects judgments 
as to effect a conclusion. 

The activity of reason is called reasoning. 

The two processes of reasoning are termed Induction and Deduc- 
tion. 

Induction is that ^^rocess of reasoning by which a universal truth 
is inferred from the observation of particular facts. 

Deduction is that process of reasoning by which particular facts 
are inferred from a general truth. 

The conditions auxiliary to Induction are Observation^ Experi- 
ment, Hj^pothesis. 

By Observation we note phenomena; in Experiment we effect a 
combination of phenomena or test the effect of certain conditions 
applied to phenomena. 

Here we formulate a Hypothesis, which is a theory, explaining all 
the facts of the phenomena observed, or those effected by experi- 
ment. 

The formulation of a hypothesis is sometimes called construc- 
tion by scientific imagination. 

jSTow comes the verification of this hypothesis. This is Induction 
proper. Every series of induction or inductive judgments is based 
on two primary judgments. 

1. Every event has a cause. 

3. The same causes will always produce the same results. 

A logical statement of Deduction is called a syllogism. 



THE INTELLECT— ELABORATION— REASON. 53 

A syllogism contains three terms — the major term, the minor 
term, the middle term. A syllogism contains three propositions, 
which are designated as follows: The major premise, the minor 
premise, the conclusion. The following is a correct syllogism: 

1. All animals breathe. 

2. The horse is an animal. 

3. Therefore the horse breathes. 

In this syllogism, the term "breathes" is the major term. The 
major term is always the predicate of the conclusion. The term 
'liorse" is the minor term. The minor term is always the subject 
of the conclusion. 

The term "animal" is the middle term. The middle term is al- 
ways the medium of comparison. 

In every syllogism the leading proposition is called the major 
premise, the second is the minor premise, the last the conclusion. 

In every correct syllogism the major premise expresses the re- 
lation between the major term and the middle term. 

The minor premise expresses the relation between the minor term 
and the middle term. As a necessary consequence of these two re- 
lations, the conclusion expresses the relation between the major 
term and the minor term. 

This conclusion is but a form of the axiom: "Things equal to 
the same thing are equal to each other." 

Let us study another syllogism, whose minor premise is not quite 
so self-evident. 

1. All despots are t3rrannical. 

2. Alexander the G-reat is a despot. 

3. Therefore Alexander the G-reat was tyrannical. 

The major premise should be universally accepted truth, requir- 
ing no proof; for, in exact proportion to its certainty is the cer- 
tainty of the conclusion. 



54 AN OUTLINE OF MENTAL SCIENCE. 

If we begin with the statement: "All despots are strong- 
minded/' the base of argument is open to contradiction; hence, 
nothing certain can be builded on this doubtful base. The major 
premise should be stated affirmatively. In the syllogism, all men 
are not wise. Therefore — ^but here we find that John may be one 
of the many foolish. 

Again, the major premise must include the minor. In the syllo- 
gism, some men are wise. 

John is a man. Therefore — but John may not be one of the 
"some men" who are not wise; or, 

All flowers grow. 

The child grows. 

Therefore — but is the child a flower? 

It is a difficult thing for young students to form syllogisms which 
fulfill the necessary logical conditions. 

!N"o mental process is more subtly deceiving to an untutored mind. 

Yet, in these cases, where a syllogism is formed with errors so 
delicate as to make it seemingly correct, the teacher should replace 
the terms used with more familiar terms, retaining the form of the 
syllogism, and thus emphasizing the absurdity. 

The only safeguard is to give such work in class recitations, im- 
pressing upon them the necessity of at first constructing syllogisms, 
not from independence of thought, but for carefulness to fiulfiU 
conditions named above. After repeated practice, the reasoning fac- 
ulty will become strengthened to such skill that the propositions 
composing a logical syllogism will suggest themselves with th.e 
readiness of intuitive truths. 

The minor premise calls for the information to be derived from 
investigation. This is to be corroborated by signiflcant facts, data, 
statistics, illustrations. In truth, all the individual thought of the 
writer or speaker is expressed on this minor premise. 



THE INTELLECT— ELAB OR A TION— REASON. 55 

In logical argument, the choice of what universal truth you will 
select as your major premise, necessarily included in it, will be such 
that your presented information can sustain. 

In the syllogism — 

1. All despots are cruel. 

2. Napoleon was a despot. 

3. Therefore JSTapoleon was cruel. 

I choose my major premise because the minor premise will then 
he such a proposition as I know I can clearly verify by facts I have 
at hand. 

Did I wish to prove that Napoleon was cruel, and I had strong 
facts to show he approved of bloodshed, but not proof that he was 
a despot, I should choose rather for my major premise, "All approv- 
ers of bloodshed are cruel." 

The conclusion is, of course, but a necessary inference from the 
foregoing propositions. Frequent exercise in forming correct 
syllogisms is a most valuable mind-training. 



56 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE Xiy. 

Eecapitulatiox. 

I wish now to give a review of the activity of the Intellect's vari- 
ous faculties. I choose a very simple act involving them. 

A year-old child holds a bright ball, which pleases him. The next 
day he can not find it, cries for it, but can not tell his mother 
what he wants. The mother offers him his rubber doll, Jingles his 
little bell, taps on the window, and points to the world outside, but 
to no avail She then empties a spoonful of broth into his mouth — • 
a moment's gurgle, and then the cry goes on. 

At last she offers him an apple, which is the color, the size, and 
near the shape of the ball he held yesterday. Does a child think 
quickly? ATI13', even while the cheeks are wet, the face dimples 
into gladness, and a smile springs in the eyes, to shine through his 
foolish tears. 

Ejiowing the end of the chain of activity as we do, we may be- 
gin at the beginning. 

Before the child cried, he must have five Intuitive Judgments: 
I exist, and something which is not I exists. There is a space be- 
tween that something and me. I have it not in this present time, 
and want it in the nearest future, for the lack of it is the cause of 
my present discontent. 1. Intuition of Being. 2. Intuition of 
Space. 3. Intuition of Time. 4. Intuition of Cause. Then the 
child experienced Presentative knowledge through his faculty of 
seeing each time his mother tried to hush him by showing him 
some object. 



RECAPITULA TION. 57 

Now^ next to this knowledge^ came Eepresentative knowledge, 
Avhen, on the basis of Attention, the child's mental activity was 
directed to the hall he held on yesterday. Attention had not been 
dormant until then. It had, of course, been acting as it always 
does, jointly with Consciousness. Now, Memory must have been 
the rejDresentative faculty in action, the child must have remem- 
bered the various percepts he received while in sense-contact with 
the ball, for other objects, with other qualities, did not satisfy 
him. 

When his mother tapped on the window and pointed to the 
world outside, he realized he couldn't take the world in his hands 
and squeeze it to suit him, as he did his ball (not now, child; 
maybe, when you are older); hence he decided: "I still am not 
satisfied.'' 

This realization and this decision may have been an example of 
incomplete Eeflection, or of complete Eeflective knowledge, and a 
Judgment, or Elaborative knowledge. For who has not seen a 
year-old child do as I fancy this one did when his mother tapped on 
the window pane? He loked out of the window for one brief sec- 
ond; then followed a brief space when he saw not the window, but 
was thinking — just one little bit of thinking — and then the cry 
broke out afresh. 

It is such a heavy thing to lay on a child-mind, but it does seem 
as if he voluntarily withdrew his Attention from that window to 
think about his trouble. I dislike to call the child's mental activ- 
ity such hard names, but it does seem this was Abstraction for the 
purpose of Introspection. Then he must have analyzed his grief; 
then he must have re-combined its elements into the whole Cause 
— which was an example of Synthesis. Now, he may or may not 
identify this as his own Mental activity, and then compared this 
phase of Mental activity with that induced by the sight from the 



58 AN OUTLINE OF MENTAL SCIENCE. 

Mdndow, which was an example of Comparison. Here he renders 
a judgment: "There is a space between that world and me; there 
is none in the memory of my ball I had yesterday." Here a final 
judgment is: "I am not satisfied." 

Now, according to this, the Mental activity thus simply ex- 
pressed comprised the exercise of such intellectual faculties as are 
necessary agents for the intellect in securing its four forms of 
knowledge — Intuitive knowledge, Presentative knowledge, Kepre- 
sentative knowledge, and Eeflective knowledge. 

Perhaps the most doubtful assertion of the child's Mental activ- 
ity is the statement of Double Eeflection, or Comparison. Such 
activity involves no faculty foreign to an infant's mind, but merely 
represents a flexibility of thought which seems impossible for such 
an age. 

One might correct this, and say that instead of contrasting the 
action of Memory with the action of Imagination (Double Re- 
flection) he merely contrasted the effects of these faculties (the 
Represented and Presented Idea). Yet one must allow him single 
reflection, when, at the last, with a faulty Judgment, he accepted 
the apple as his ball and declared, "In this state of mind I am 
content." 

Dilute all these terms to the consistency of babyhood, put it in 
Mother Goose terms, and 'twill not be unreasonable. "Weakness 
and strength are but relative terms, and the two differ not in ele- 
ments, but in proportion and adaptation. 

The phases of mental activity here suggested seem at first glance 
beyond the mental strength of a year-old child. Yet it will be re- 
membered that Infancy is Infinity in miniature, and the mind of a 
year-old child is as complete as that of a man of forty. It does 
not differ in its number of faculties, but in the length, height, and 
breadth of action. I tell a little child of seeing two big dogs snap 



RECAPITULA TION. 59 

and growl over a bone;, and the cMld's eyes widen, and he creeps 
closer as his Imagination constructs an ideal of remembered ele- 
ments. 

A grizzled soldier pictures to himself to-morrow's battlefield, of 
bannered hosts, with flashing arms and martial music — fighting 
over the island of Cuba. Yet is his picture — as was the child's 
two big dogs with a bone — merely the action of Imagination, no 
more. 

What, indeed, is the seer bending over his books, or searching in 
his laboratory, but 

" An infant crying in the night, 
An infant crying for the light. 
And with no language but a cry?" 



60 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XV. 
Suggested Eeview. 

The consideration of tlie Intellect has now been completed. The 
following review is suggested as a convenient condensation of the 
foregoing chapters. The same plan will be repeated at the close of 
our consideration of the Sensibility and that of the Will: 

1. Define Mental Science. 

2. How may the knowledge of Mental Science be utilized? 

3. i!^ame six distinctions between Mind and Matter. 

4. State relation between Mind and Body. 

5. Name the Mind's three general powers. 

6. Define each. 

7. Illustrate oflB.ce of each. 

8. ]N"ame a mental activity induced by each. 

9. Define the Intellect. 

10. Name four media through which the Intellect exercises its 
activity. 

11. State the actions of these four classes of Mental Powers. 

12. Define the term Perception. 

13. Name a sjTionymous tenn. 

14. Define Percept, and name a synonym. 

15. Define Sense-Faculty. 

16. Name and define five classes of Percepts. 

17. What habit increases number of Percepts? 

18. Suggest an exercise valuable for cultivation of this habit. 

19. Name two forms of Eepresentation. 



SUGGESTED REVIEW. 61 

30. Define eacli. 

21. "What faculty secures each? 

22. State distinction between the actions of these two faculties. 

23. Trace a chain of Mental Activity comprising all forms of 
Presentation and Eepresentation. 

24. Define Memory. 

25. ISTame and define conditions necessary to action of Memory. 

26. ISTame the effect of a single act of Memory. 

27. Define Eecollection. 

28. What class of impressions can be remembered? 

29. Give suggestions for cultivation of Memory. 

30. What law assists Memory? 

31. Define Amnesia, and state cause. 

32. State suggestion for rest of Memory. 

33. Name characteristics of Memory of the aged. 

34. Define Imagination. 

35. Name elements of Ideals. 

36. State limit of Imagination. 

37. Define a vivid Imagination. 

38. Define a fertile Imagination. 

39. What is meant by an Imaginative Mind? 

40. State some practical uses of this Faculty. 

41. Define Phantasy. 

42. Define Dreams. 

43. State some methods of curbing the Imagination. 

44. Suggest rules for cultivating it. 

45. Define Eeflection. 

46. State main difference between Eeflection and Presentation, 
between Eepresentation. 

47. Name elements of Eeflection. 



62 AN OUTLINE OF MENTAL SCIENCE. 

48. Define each. 

49. Give order of action. 

50. Define Eeflective Comparison. 

51. State mental efl:ect of Eeflective habits. 

52. State peculiar mental benefit derived from each act of Ee- 
flection. 

53. Suggest several questions to give students for the sake of in- 
ducing Eeflection. 

54. Define Intuition. 

55. Define Intuitions. 

56. Name four classes of Intuitions. 

57. Define each. 

58. State distinction between Intuition and Instinct. 

59. Expand an Intuition of Space. 

60. Define Elaboration. 

61. State three forms of Elaboration. 

62. Define a Concept. 

63. State distinction between a Concept and Percept. 

64. Trace by steps the formation of a Concept. 

65. ISTame auxiliary condition of Induction. 

66. Define exercise of each condition. 

67. What is Scientific Imagination? 

68. Name the two basal Primary Judgments. 

69. Define a Syllogism. 

70. Define each Judgment therein. 

71. State three terms in the series. 

72. Write a correct Syllogism. 

73. State each term and its general office. 

74. Write incorrect Syllogism, and give reason of incorrectness. 



SUGGESTED REVIEW. 63 

75. Name all conditions necessary to a Major Premise. 

76. Name elements of necessary corroboration of Major Premise. 

77. Name characteristic of Conclusion. 

78. What studies induce Reasoning? 

79. State some action which you consider to be the physical ex- 
pression of the exercise of all the Intellectual Faculties. 



64 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTEE XVI. 

EXTEACTS FeOM YaRIOUS AUTHORS. 

It is often said that writers on Mental Science differ on vital 
points. The difference is, I think, less a difference of belief than 
a difference in a choice of terms expressing that belief. The three 
subjects on which authors are seemingly most at variance are the 
subjects of Memory, Imagination, and Judgment. On these three 
subjects, then, I give brief quotations from various writers: 

"Memory is knowledge of particular things once present, but no 
longer so." — Dewey. 

'Tn Memory a thing is posited in space." — Schuyler. 

"Memory is like a piece of cloth, which, receiving certain folds, 
retains the tendency to receive the same folds afterward." — Gas- 
sendi. 

"Memory enters into all mental activity." — Baldwin. 

"Eecollection may be ranged in formal Judgments, and then 
carried to deductive conclusions in logical syllogisms." — Hickok. 

"Eemembrance is a generic term, Eecollection is a specific term.'* 
— Hewett. 

"Each Faculty has its own Memory." — Gall. 

"The time-element in Memory has two aspects — succession and 
duration." — Hill. 

"The power of Memory is a spiritual activity incapable of being 
conceived of as following out any physical condition." — ^Ladd. 

"Eemembrances consist of fewer details than the original idea." 
— Baldwin. 



EXTRA CTS FR OM A UTHORS. 65 

"The two conditions inducing Memory are contiguity and sim- 
ilarity." — Bain. 

"The power to refer particular cases to general principle is philo- 
sophical Memory." — Schuyler. 

We shall next give a few extracts on Imagination: 

"Imagination may be Associative, Penetrative, or Contempla- 
tive."— Hill. 

"Imagination denotes operations of the mind upon objects gov- 
erned by fixed laws."- — Wordsworth. 

"Imagination bodies forth the form of things unknown." — 
Shakespeare. 

"IsTo human mind has ever conceived a new animal." — Hill. 

"Imagination forms the Ideal standard of attainment for moral, 
and spiritual excellence." — Schuyler. 

"Imagination is the power of self purposely to put his experi- 
ence into new form." — Baldwin. 

"Imagination is the power to make new combinations."— G-arvey.. 

"Imagination is the power to modify and combine the products 
of Memory." — White. 

"Constructive Conception passes above Memory as being an exer- 
cise of Constructiveness, and falls below Imagination as containing 
no originality or invention." — Bain. 

"The understanding working in any way beyond logical reality is 
purely imaginary." — Hickok. 

Lastly, we quote on the subject of Judgment: 

"judgments are of Quantity, Quality, Eelation, Modality." — 
Kant. 

5 — M. S. 



66 AN OUTLINE OF MENTAL SCIENCE. 

"The principles of expression (Judgment) are affirmation, nega- 
tion, disjunction, hypothecation." — Sehuvler. 

'"In forming a logical Judgment the mind holds before itself two 
Concepts, or a Concept and a Percept." — Hewett. 

"Judgment is an essential element of belief." — Baldwin. 

"Judgment is the faculty to discern truth." — Stormouth. 

"All unsettled disagreements between Affirmations and legations 
must be referred to thorough experiment, and meantime the point 
in controversy must be held as indeterminate." — Hickok. 

"Judgment is the power to compare notions as to agreement or 
disagreement." — ^ilcCosh. 

"The laboratory of experimental science is an excellent primary 
school of Judgment.'"' — Hill. 

The above quotations are not made with systematic selection. 
They represent, so to speak, odds and ends of thought from various 
authors, which may interest and benefit the student, and with a 
skillful teacher form the basis of a most valued recitation. 



THE SENSIBILITY. 67 



CHAPTEE XYII. 

The Sensibility. 

In the first place. I do not like the term Sensibility. I use it 
because the division of Mental Powers, into the Intellect, Sen- 
sibiltj^. Will, is so familiar that I cleave to the term, as a guide-post 
to what I want to say. I should prefer the term Emotion, or Emo- 
tions, which is generally used as a sub-head of Sensibilty. 

However, Sensibility is the Mind's Power of knowing pleasure 
or pain. These Mental pleasures and pains are named to suit 
the degrees of their intensity. I object to the term "feeling" used 
by Scientists, as the term generally expresses the action of one of 
our Sense-Faculties. 

Just here, many writers on Mental Science say that these pleas- 
ures and pains are often caused by ph5'-sical conditions, and pro- 
ceed to name said pleasures and pains as Sensations. 

I consider that the term Sensation has been absorbed in defin- 
ing a cognized nerve-aifection. I believe there is no pleasure or 
pain in anj^ Sensation. The plea,sure or pain is made possible by 
that power of the mind called Sensibility, but the pleasure or 
pain is not a part of the Sensation. By the power of Sensibility or 
Emotion, the Mind may enjoy or dislike, may desire or repel, may 
approve or disapprove, may find pleasure from or pain from a 
Sensation, but the feeling induced is no constituent element of a 
cognized nerve-affection — of a Percept — of a Sensation. 

Do not, you ask, this Sensation and the enjoyment therefrom 
follow so closely as to mingle the phases of activity? All phases of 
mental activity seem to mingle in a quick, active mind. Who can 



68 AN OUTLINE OF MENTAL SCIENCE. 

draw a breath between the action of Memory and of Imagination? 
Yet by the power of Conception the distinctiveness of mental ac- 
tion is not destroyed by its rapidity. The physical organ, the 
palate, is in contact vnxh the flavor of some object, and a nerve- 
aft'ection is caused. The nerre-affection is received by the mind 
and thereon expressed. This expression is a Cognition, a Percept, 
a Sensation. We may say, carelessly, "That was a pleasant Sen- 
sation,"" but the pleasure is purely in the Mind. "Were it not so, 
the same Sensation would affect all people in the same way. 

What in reality is the music of one nation is another's discord, 
"One man's medicine is another's poison." One loves this color, 
another that: one woman is most pleased by the sight of a thunder 
storm, another by a blue sky; one likes bananas, another will not 
eat them; and who of us that loves roses can understand how Queen 
Anne would faint at the smell of a rose? Is the olfactory nerve, 
the auditory nerve, the optic nerve, of varied texture or construc- 
tion? The difference lies in the minds of their possessors. 

My tooth aches, and your tooth aches, and we both are ex- 
tremely dissatisfied with that sensation. So are all people I have 
ever seen. Yet if we should find a human monstrosity who said 
he enjoj'ed the toothache, the monstrosity would lie in the ]Mind, 
not in the nerve. One might suggest that on the whole people 
are pleased by the same sight, sounds, etc. This is true in propor- 
tion to the kinship of mentalities. I know a man with a Eoman 
nose who enjoys very much the smell of a tan-yard. Do you think 
a Eoman nose would of itself ever enjoy anything so Carthaginian 
as even the smell of a bullock's hide? It surely was the strong 
truth that pleasure or pain is in the mind, which helped the old- 
time martjTs to walk beds of fire with glory in their faces. 

"Was it not that which put a song on Joan's lips when the flames 
scorched her feet? 



THE SENSIBILITY. 69 



Did not Milton so believe when he let Satan's mind see shadows 
in the perfect light of angels? Hence he wrote: "The mind is 
its own place^ and of itself can make a Hell of Heaven, a Heaven 
of Hell/' 

Yet what is meant by the influence of surroundings? 

Merely the stamp of Mentality, which changes on account of its 
own habitual pleasure or pain. 

Consider what influence has continued gratification or disap- 
pointment on the temper and disposition of a child. 

I am glad that I do not agree with some Mental Scientists that 
the intellectual faculties may be classified, and defined, but the 
emotions are vague, indefinable. 

To me there is a clear thought-connection between the Mind's 
powei of knowing, and the Mind's power of knowing pleasure and 
pain. The various activities of the Intellect may give us pleasur- 
able or painful Emotions. 

Sight and sound please or pain — ^hence we have Emotions 
caused by the action of Intellect named Presentation. 

Emotions are also caused by Memory or Imagination — Emotions 
caused by Eepresentation. 

Emotions, too, are caused by Intuitions, and there are Emotions 
effected by such unemotional mental activities as Eeflection and 
Eeasoning. These various classes of Emotions we shall now con- 
sider. Eemember that an Emotion is a transitory Mental pleasure 
or pain. 

Scientists say Emotions differ in intensity — that is, the mind 
differs in degree of enjoymentor suffering. This means, of course, 
the degree of concentration or the length of time which the Atten- 
tion is directed to said Emotion. This time and degree of concen- 
tration measures the corresponding inaction of the other counter- 
acting Mental Faculties. 



70 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XVIII. 
Egoistic Emotions. 

Egoistic Emotions involve a desire for immediate Self- Gratifica- 
tion. 

I drink; I experience a nerve-aifection, a Sensation, a Percept. 
Throiigli Sensibility, the Mind approves it and finds pleasure 
therein — an Emotion of pleasure. A certain time elapses, and my 
mind desires to repeat this Sensation. Speaking physically, cer- 
tain nerves call for another drink. For me to stop here and ex- 
plain that nerve-affection called "thirst," would be to touch Physi- 
ology, It is sufficient to say that nerves are affected by a lack of 
habitual contact with an object as well as by contact with it. 
Physiologists can explain the dryness, the stringency, or the in- 
flammation characterizing the nerve-affection named thirst. Suf- 
ficient for us, that a normal Mind does not enjoy this Sensation. 
In plain terms, we do not like to be thirsty. This pain may cause 
us to remember the Sensation of drinking, and, by the exercise of 
the Intuition Judgment of Cause and Effect, we desire a draught 
of water — ^which draught the Intellect knows will repeat the de- 
sired Sensation. 

These recurring Mental desires to repeat certain Sensations 
caused by physical conditions, are called Appetites. 

Instinct dictates to us the means for the gratification of natural 
appetites. What Intuition is in the realm of Intellect, Instinct is 
among the Emotions. Instinct is an unreasoning approval of cer- 
tain physical activities, and perhaps we may say Impulse is the 



EGOISTIC EMOTIONS. 71 

expression of Instinct, thongh in common j)arlance the terms are 
made synonymous. 

Hunger, thirst, cold, are natural Appetites, seeking food, drink, 
warmth. 

Of course the Mind can for some time abstract its attention from 
those physical conditions which require food, drink, fire — and so, 
on many a desert waste, by empty larder, or through miles of snow, 
the strong heart has forced the body to endure, by fixing the 
thoughts on other things. This, of course, involves an exercise of 
Will which can not here be discussed. 

Beside normal appetites, the Sensibility has acquired and in- 
herited appetites. These last, being inherited, are of course native, 
yet the best term I can find to apply to these inherited appetites 
to distinguish them from normal appetites, is the term abnormal. 
Appetites acquired are more transitory, more fitful, than normal 
Appetites. T, of course, speak of healthy Appetites, not the dis- 
eased Appetite for strong drink or opiates — the discussion of which 
I leave mainly to physiologists. 

Varied forms of knowledge effect individual sensibilities in vari- 
ous ways. 

One man enjoys a rare beef-steak as much as another a sonata 
by Beethoven, and a woman with a new bonnet may be happier 
than either one. ISTow, the difference in the forces necessary to 
eft'ect Sensibility may partly be due to the different circumstances 
which have turned the Attention into different channels. The 
habitual channel to which the attention has been directed induces 
a ready concentration of Attention to objects which are of the 
same class as this channel. In other words, the man may enjoy 
his beef-steak more, because he thinks more about it. He thinks 
more about it because his Attention is more exclusively concen- 



72 AN OUTLINE OF MENTAL SCIENCE. 

trated upon it; this concentration is eas}^ because his Attention is 
habitually directed to objects of the same class. 

Whether this habitual trend of Attention has been forced by ex- 
ercise of circumstances, or is native inclination, is another thing. 
Certainly all people are not alike, and diversity of tastes is a clear 
element in political economy which may be exemplified in that 
happy condition of domestic affairs: 

"Jack Spratt would eat no fat. 

His wife would eat no lean, ' 

And so they both together sat. 
And made the platter clean." 



AESTHETIC EMOTIONS. 73 



CHAPTER XIX. 

Aesthetic Emotions. 

Aesthetic Emotions are aroused b_y Contemplation of Beauty in 
Nature, and in the Fine Arts. 

While many may object to the term, Emotion, being applied to 
the pleasure derived from a Sensation of Taste, all will allow that 
Emotion may be an effect of color and harmony. 

It does indeed seem more suitable that a mind should be moved 
to gladness by autumn-fire, or tremulous music, than by the flavor 
of a pineapple, or of quail on toast. Yet it is hard to say why some 
of the Senses are considered media of nobler mental impressions 
than others. Re that as it may, those Mental pleasures derived 
from Percepts of color, form, motion, and sound, are named Aes- 
thetic Emotions. That mental bias which is habitually responsive 
in its Sensibility to the Sensations just named, is called Aestheti- 
cism. Aestheticism is the love of and habitual study of the beauti- 
ful; and a person whose attention is mainly directed to studies of the 
beautiful is called an Aesthete. The gentler forms of beauty in- 
spire us with an Emotion called Admiration. Sublime Beauty fills 
us with Awe. 

Some writers have nam.ed Intuitions of Beauty as one division of 
the Constitutive knowledge of the Mind, but these Intuitions of 
Beauty can contain no definition of Beauty as a Universal Judg- 
ment. 

It does seem as if the minds of some people have Sensibility too 
sluggish to be stirred by any beauty. 



74 AN OUTLINE OF MENTAL SCIENCE. 

He sits in Ms door-way, puffing his cob-pipe, and the sunset may 
hang out its scarlet banners, the winds may stir a hundred trees 
into drowsy melody, the river may wind in gracefulness at his very 
feet, but to all seeming he has no Emotion of gladness, no benedic- 
tion from this beauty Yet how do we know? May be even he 
himself does not know. But a peace comes over him — ^vague, un- 
meaning to him. He has no thought that it is an Aesthetic Emo- 
tion; but somehow, sitting there in the evening, he believes that 
his wife's temper is not so bad as it used to be, and that may be the 
crops will turn out well after all. If you were to tell him his 
tranquil joy was the effect of the western sky, or the evening hymn, 
he would not understand. 

Can, then, the Mind have an Emotion without being conscious 
of the Sensation causing it? No, the Sensation must be realized by 
Consciousness, but it is not necessary that Eeason should name 
said Sensation as the cause of the Emotion, or Eeflection analyze 
the Emotion of Pleaure into its Percept-elements. So, as all minds 
have Sensibility, it does seem to me that this Sensibility must in 
every mind be moved by the touch of beaut}^ to some degree. Of 
course, dilTcrcnt Souls have Emotions of different intensity. This 
variance may be natural or the effect of cultivation. When the ear 
and eye become habituated to certain Sensations, there arises in 
the mind an Appetite for color and harmony similar to hunger and 
thirst. As long fasting sharpens the appetite, so absence from 
familiar scenes makes the eye and ear long for them. So we may 
speak of Aesthetic Appetites. 

Take a sailor to the inland, and after a time he will long for the 
sound, and even the smell, of the sea. 

Take the musician away from all music. Will there not be in 
his mind hungering and thirsting after melody? 



AESTHETIC EMOTIONS. 75 

I knew a man born and reared in the Northland, who was dying 
in the tropics, and who believed that a sight of his snow-hills would 
bring him back to health. 

These Appetites for specific color and form are called Desires. 

Teachers can do so much toward cultivating the Sensibility in its 
Aesthetic Emotions. Here the teacher of Ehetoric has fortunate 
work. Eequire of your class a description of a bit of Nature. This 
induces careful Observation. 

Observation of Nature induces appreciation of its beauty. Ap- 
preciation of beauty is pleasure in beauty, which pleasure we have 
termed an Aesthetic Emotion. 

By Botany and i^stronomy, Aestheticism is cultivated — ^not that 
a scientific investigation of stars and flowers will thrill us with 
its dedu.ctions, but the careful observation necessary to such study 
reveals hidden beauties. 

A teacher may also assist pupils in forming tasteful standards of 
beauty. It is of course due to personality as to what the standard 
of beauty is. It has been noted, however, that coarse, ignorant 
people require more garish colors to please the eye, and require 
volume and rapidity of sound for pleasing harmonies. Uncultivated 
taste seems to require emphatic or pronounced qualities to cause 
pleasurable emotions. This may be explained by the lack \pf re- 
sponsiveness of Sensibility. "^s^ 

A keen or delicate Sensibility responds to delicate touches, as 
in the Material world a light breeze stirs the aspen leaf. This 
delicate sensibility may, of course, be a native dowry, as has been 
said. I knew a mountain girl, ignorant of art and letters, who 
would laugh aloud at the laughter of her own mountain streams, 
and even so light a sound as a dove's call could somewhat sadden 
her. If one lack this delicacy of Emotion, cultivation of Observation 
and association with the beautiful, of course, does much. Emotions 



76 AN OUTLINE OF MENTAL SCIENCE. 

of pleasure are produced by Beauty; Emotions of pain by deformity. 
Wliat K"ature effects in the Sensibility, Art does also — true Art 
being but an imitation of ISTature. May we not believe that the daily 
exercise of Sensibility in the line of Aestheticism, will induce a 
hungering and thirsting after the Perfect, until we say with 
DaTid: '"As the liart panteth after the water-brooks, so panteth my 
soul after Thee, Oh, God." 



ETHICAL EMOTIONS, ETC. 77 



CHAPTEE XX. 

Ethical Emotions, etc. 

You will note how intimate the relation between the Intellect 
and the Sensibility, in onr consideration of Egoistic and Aesthetic 
Emotions. Both classes are the direct effect of the exercise of 
the Sense-Faculties. Both are the various forms of Sensibility's 
response to the one form of Intellect's activity — Presentation. 
- Yet, who will say that Emotions are induced by direct action of 
the Sense alone? — though I am sure Sensibility as a term would 
imply this. Emotions are effected by Eepresentation also. 

Memories and Imaginations induce Emotion. 

ISTow, if the Memory and Imagination picture merely a scene — a 
picture involving no question of right or wrong — ^the Emotions 
are still but Egoistic or Aesthetic. 

Yet, if scenes or actions are Presented or Eepresented, and 
Eeason or Eeflection considers the moral elements in them — ^then 
the Emotions aroused are Ethical. 

Ethical Emotions are induced by a moral view of Presented or 
Eepresented scenes. 

While the classes of Egoistic and Aesthetic Emotions are few 
and simple, there is a variety of Ethical Emotions. 

Do not forget that all emotions are divided into two main classes. 
Mental pleasures and pains, which pleasures and pains are pos- 
sible through the mental power — Emotion, or Sensibility. To 
proceed now with Ethical Emotions. I remember an action of mine. 
I consider this action — that is, my attention rests upon it. Row, 
if tliis view is a moral view, I consider the action as to its 



78 AN OUTLINE OF MENTAL SCIENCE. 

motive and effect. (This consideration of motive and effect, of 
course, necessitates the action of Judgment and Eeason.) Then 
Judgment and Reason render a decision as to motive and effect. 
This decision affects the Sensibility or Emotion. A single phase 
of its activity named an Emotion is produced. This Emotion, 
caused as it is by a moral vicAv of an action reproduced by Mem- 
ory, is an Ethical Emotion. Ethical Emotions may be loosely 
classified. The shades of feeling blend so delicately and the Sen- 
sibility is so pliant to lean out of one into another, that I wish you 
to understand that in this classification of Ethical Emotions there 
are no severely drawn lines of distinction. The best classification 
I can make is: Emotions of Pride, of Humility, of Hope, of Fear, 
of Sympath}', of Antipathy. Now, there are, of course, many 
Emotions which are somewhat between the two forming the above 
pairs. Yet these medium Emotions do not have an exclusive 
stamp. They differ from the Emotions mentioned mainly in 
intensit}^, or they are named otherwise on account of accidental 
surrounding circumstances. Mental Scientists range the Pleasant 
Egoistic and Aesthetic Emotions in terms of Contentment, (*heer- 
fulness, Joy, Eapture, and the Painful Emotions, in such terms 
as Discontentment, Gloom, Grief, Despair. Yet su^ii tonn>; do 
not specialize Emotions. They merely represent the degrees of 
Pleasure and Pain found in all Emotions, whether Egoistic, Aes- 
thetical, Ethical, or Eeligious. 

One Mental Scientist confines the Emotions of Grief and Joy 
to the Egoistic Emotions, and in the same chapter defines Egoistic 
Emotions as those derived from self-interest. 

Pride is an Emotion of self-approval. It may be induced by the 
Memory of action, in which we know our motives were a desire 
for the pleasure of others. It may be induced by an imagined 
scene in which we are the central figure, receiving homage. Such 



ETHICAL EMOTIONS, ETC. 79 



scenes may also arouse Pride in their Presentation. A mild form 
of Pride may be named Self-Complacency. 

An extreme form accentuating our superiority is called Haughti- 
ness. 

Humilit}'' is an Emotion of Self- Abasement. 

It is not necessary to name the numerous causes of lowliness 
of Mind. It is, of course, induced by circumstances opposite in 
their nature to those arousing Pride. 

The Emotion of Hope is an expectation of the fulfillment of a 
desire. Hope is one phase of the responsiveness of Sensibility to 
the action of the Intellect through Eeason. The Primary Judg- 
ment, "The same causes produce the same results," may be changed 
to similar causes produce similar results. 

Then the Eeason proceeds. This circumstance is similar to 
that. That circumstance produced a certain result. The certain 
result is similar to the result I desire. 

When the Intellect through Eeflection considers the Emotion 
of Hope, it is found, as stated, to be the effect of these Judgments. 
Yet when Hope flashes up in the Soul, this action of Intellect 
seems lost in that of Sensibility. 

The Emotion of Fear is the expectation of undesired conditions. 
Fear is of course induced by the same Intellectual action as Hope. 
The difference lies merely in the fact that Eeason produces an 
expected pain instead of an expected pleasure. 

The Emotion of Sympathy makes another's emotions our own. 
Sympathy is one phase of the responsiveness of Sensibility to the 
action of the Intellect through Eeflection or the various Elabora- 
tive Faculties. 

Sympathy is the direct effect of that syllogism whose conclusion 
will assert the kinship of humanity. While other Emotions are 



80 AN OUTLINE OF MENTAL SCIENCE. 

either pleasures or pains, the term Sympathy includes both Mental 
pleasures and pains. 

We rejoice with those that do rejoice, and that is Joy. We weep 
with those that weep. That is Grief. So I cannot assign all 
Joy and all Grief to that class called Egoistic Emotions. I sym- 
pathize with the architect in his work. That does not mean the 
Aesthetic Emotion caused by the beauty of the building. Eather 
this : The sentiment of that architect, of which the building is but 
a feeble expression, is my own. A perfect Sympathy and a contin- 
ued recurrence of it as an Emotion, does, it seems to me, signify 
the Emotion of Love — which Emotion is thought difficult to de- 
fine. I suppose the Emotion of Love must signify differently to 
different people. Yet I can not conceive it to be other than a per- 
fect and abiding sympathy. As the word Emotion expresses a 
transitory activity of the Sensibility, I would have you understand 
that the abidingness of sympathy measures the continuation of 
Love. 

I suppose there is such a thing as sympathizing in part. This 
must mean that certain partitive thought-elements of others are 
made our own, but not all. I should not call this Love. 

Perfect Sympathy is to my mind named Love. If we sympathize 
perfectly for one instant with another, that is an instant's Love. 
As sound-waves follow each other so closely in recurrence as to 
make a continuation of sound, so I deem the quick and repeated 
action of Sjanpathy to make that Love that has a dwelling-place 
in the Soul. The Emotion of Antipathy is exact opposition to the 
sentiments of another. Antipathy is the opposite of Sympathy. 
As the perfection and steady recurrence of Sympathy constitutes 
Love, I deem the extreme and steady recurrence of Antipathy to 
be Hate. When one Emotion follows another so closely as to seem- 
ingly blend, a name is given which expresses a combination of the 



ETHICAL EMOTIONS, ETC. 81 

two. Jealousy is the intimate connection between Love and Fear. 
Envy implies a close connection between Love and Desire. Pity< 
is the combination of Sympathy with Pride. We might have a, 
hundred pages on the Emotions and never include all the terms 
applied to Emotional activities. Yet let us remember that all 
Emotions are either agreeable or disagreeable, and the various 
terms expressing Joy, the various terms expressing Sorrow, are the 
various degrees of pain and pleasure which is a common accom- 
paniment of Egoistic, Aesthetical, Ethical, and Religious Emo- 
tions. 



82 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XXI. 

Eeligious Emotioxs. 

Eeligious Emotions are produced by the contemplation of our 
relation to a Supreme Being. 

It is one phase of the responsiveness of Sensibility to the action 
of the Intellect, chiefly through Intuition, Eeflection, Eeason. The 
Intuition of Being is the Intuition of the Ego and Xon-Ego. The 
Judgment asserts the grandeur of the works of IsTature. Eeason 
concludes that a Higher Power than Man, has created them. 

The belief in this existence of a higher Power produces various 
Emotions. The Hope, which we named as an Egoistical Emotion, 
becomes a Eeligious Emotion when it looks out toward Immortality 
as a gift of God. The ethical Fear of a tarnished reputation, is a 
Eeligious Fear, if a Fear, of the disfavor of the Spirit of all Good. 

The Awe inspired by a sight of a Thunder-storm leaping among 
the Alps, is a Eeligious Awe if it pay homage to the Maker of such 
Majesty. Love for humanity is religious Love, if it love humanity 
because every Being is a thought of God. 

Love for God is but the Soul's approval of attributes of God or 
•elements of Goodness. 

When this Eeligious Love, through the materialistic stamp of 
the finite, seeks an imagined personality on which to fiix itself — 
then the Love has in it a part of those elements which constitute 
liuman Love. The Emotion of Gratitude may be either Ethical 
or Eeligious. "WTien Ethical it combines a sentiment of humanity, 
a sentiment of approval at the action of another, a Judgment 



RELIGIOUS EMOTIONS. 83 

asserting the good motive of such action^, and a Judgment or 
Judgments proving the personal benefit derived therefrom. 

When Eeligious, the same Mental activity takes place, ascribing 
to the Deity, the Goodness of His Love. 

So I should sum iip all Eeligious Emotions in the terms of Hope, 
Fear, Awe, Love, Gratitude. 



84 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTER XXII. 

Intellect and Emotion. 

Intellect and Emotion are, in a well-balanced mind, thorouglily 
reciprocal. Tlie supposed conflict between these two divisions of 
Mentalit}'' is perhaps the cause of the supposed conflict between 
Science and Eeligion. This conflict, beginning in the thirteenth 
century" with the motto of Scholasticism, "We believe in order that 
we may understand," has been in these latter days reversed to: We 
would understand in order to believe. Thought is fast reaching 
that reconciliation between Science and Eeligion, or Reason and 
Faith if you will, in which reconciliation is the motto: "To believe 
is to imderstand." It is, of course, true that the Emotional nature 
(the nature in which the activity of Sensibility surpasses the ac- 
tivity of the Intellect) accepts a creed with that unreasoning 
enthusiasm which leaps out in passionate desire to the Infinite as 
the Creator of the world, the Lover of Mankind. Cold Reason, on 
the other hand, through the Science of Geology, would reason 
Creation down to an atom of MattA". Yet back of that atom of 
Matter is Cod, and faithful thinkers are to-day studying and writ- 
ing of the Geology of the Bible, in which there is no contradiction 
to the scientific classification of strata, for "a thousand years in 
His sight is as a day." 

Two main classes of thinkers to-day are Materialists and Idealists. 
The attention of Materialists is devoted mainly to the physical 
world, of Idealists to the psychical. The basal belief of Material- 
ists K' that all thought is a result of certain physical action of the 



INTELLECT AND EMOTION. 85 

brain-cells. The Idealists hold that all physical Activity is but 
ar expression of thought. 

It is hard indeed for poor Mortality to be freeed from the Ma- 
terialistic element in thought. As little children can not think 
the figure "six/' but would have six sticks laid before them to im- 
press the Idea of number, so we children, groping through the 
dark, need the object lessons of ear and eye, and touch, to illustrate 
the thought with which we wrestle. 

It IS mainly the difference between Materialism and Idealism 
that is the difference between Paganism and Christianity. 

In the childhood days of the world, when lights were dim, the 
children of Men worshipped not a Spirit of holy attributes but 
the several material expressions of noble traits of character. 

They were too young to give heart-service to the quality of 
Truth, but they must needs have a statue of Truth in the market- 
place, and they laid their sheaves at the feet of it. A marble 
Justice with blindfolded eyes and even scales elicited sacrifice. 

As the world grew older into thought, these various traits were 
combined into one Personality. This Personality grew into Ideal- 
ity. This Ideality into Spirituality. This Spirituality was the 
sum, the combination, the spirit of all Grood — the G-od. To this 
God the Mind or Soul gave reverence, and smoking incense, slain 
bullock, garnered sheaves, became a part of the Materialist past — 
replaced by sentiments, emotions, heart-service. 

Yet, there stands clear a figure between the Materialistic and 
Ideal days — ^the Christ whose feet touched the earth, whose arms 
held little children — whose hand held the sea still. Yet his Ee- 
surrection and Ascension makes His Spirit a thought-support on 
whicJL the worship of Ideality may lean. 

We have noted that the activity of the Sensibility is the direct 
effect of the act of Intellectual activity. Yet it is interesting to 



86 AN OUTLINE OF MENTAL SCIENCE. 

notice how the choice of terms naming the qualities of scenes or 
objects of Nature, of works of Art, or physical activity, is guided 
by the effect of said acts on the Sensibility. It is ascertained what 
Emotion a certain quality or the sum of qualities will arouse. 

From that Emotion, the quality or general stamp is named. Let 
us consider the effect of certain works of literature on the Emo- 
tions. My attention is directed to a piece of literature, and my 
Judgment asserts the existence of a peculiar quality. I do not 
name this quality until I know by Eeflection what Emotion it 
arouses. I find it is an Emotion of sadness, and by general consent 
the vquality arousing said Emotion is called pathos. 

Humor is that quality which arouses an Emotion of Cheerful- 
ness. Comedy is that quality which arouses an Emotion of Cheer- 
fulness, combined with an Emotion of self -Approval or Pride. 

These two combined Emotions are sometimes called Eidicule. 
Anything that is entirely comic will, if Eeflection is careful, call 
for a certain sense of a Superiority on the part of reader or be- 
holder. Tragedy is that quality which arouses an Emotion of 
Horror. Horror is the extremity of Fear, not of necessity a Fear 
of experiencing similar conditions, but the Fear springing from ihe 
Imagination of such personal experience in scenes of which we are 
spectators. ISTow, a drama generally accepted as a tragedy may not 
arouse this Emotion in some individual mind, but the thoughts 
expressed were intended or likely to arouse the Emotion of Horror. 

Of course the names, sentiments aroused, and of the qualities 
inducing them are used interchangeably, as we may speak of the 
sadness of a piece of literature or an Emotion of Pathos, etc. 

I now come to Wit — a quality of thought which I am utterly 
unable to define, or to name the Emotion it causes. Wit pleases, 
and surprises; but as for myself, I'd as soon try to catch and hold 



INTELLECT AND EMOTION. 87 

the flash of a diamond, as to define this bright, effervescent, start- 
ling quality called Wit. 

These qualities of Literature named above, induce Emotions just 
in proportion as they were the real Emotions of the writers. A 
cultivated Intellect may teach the art of expressing exquisitely a 
feigned Emotion, but the effect of such skillful expression is to 
arouse an Emotion of admiration of the artist's skill, but not a 
sympathy of thought. 

It IS the constitutional lack of delicacy of Emotion, in a singer,, 
which makes her hearers say: Her voice is highly cultivated. My 
Intellect, through Judgment and Eeason, renders this decision, but 
my sensibility is not moved — she has no soul in her voice. 

The singer may have a keen Sensibility but a neglected Intellec- 
tuality. Hence she can sing only simple ballads whose thought she 
can make her own — though her voice be highly cultivated. 

Let the singer have a trained voice, ready Emotion, and an 
Intellect grasping the rules of harmony, of all the subtle relations 
between Sound and Sense, and you have Adelina Patti, with the 
wcrld at her feet. x\ll know that Nature has given to some indi- 
vidual minds, an uneven division of Mentality among Intellect^ 
Sensibility and Will. To the stronger plane of Mentality the at- 
tention most naturally turns. In the realm of the Intellect we 
find some Faculty predominately strong, the Imagination for in- 
stance, and so to Imaginative Literature, or so to castle-building 
the Mental activity is directed, and we have an Imaginative mind. 
In the realm of Sensibility some Emotion is peculiarly ready to 
respond to influence — ^the Emotion of Gloom for instance — so we 
have a Melancholy Mind. 

This peculiar Intellectual Emotional bias we name as the Indi- 
vidual Temperament. The usual classification of Individual Tem- 



88 AN OUTLINE OF MENTAL SCIENCE. 

perament is as follows: The Choleric, the Sanguine, the Melan- 
cholic, the Phlegmatic. 

The Choleric Temperament is one in which the Emotion of Pride 
is pecnliaii)^ susceptible. It is said by Schuyler that the "Choleric 
Temperament belongs to those who are born to rule." 

The Sanguine Temperament is one in which the Emotions of 
pleasure are quickly responsive. The disposition is cheerful. Such 
people ''look on the bright side of things." 

The Melancholic Temperament is exactly opposite from the 
Sanguine. 

The Phlegmatic Temperament has a general slowness or slug- 
gishness of Sensibility. 

Into a teacher's keeping come all these various Temperaments. 
A teacher with a broad Sympathy can feel for all. To so guide 
the students as to equip them for gaining true happiness — that is 
best. It would take too long to suggest the various means by which 
the Choleric Temperament may be subdued, the Sanguine re- 
strained, the Melancholic cheered, the Phlegmatic warmed. 

Yet m all training and teaching, Individuality must wear the 
purple robe. It may be the teacher's duty to adorn that robe, to 
brush tlie dust from it, but let him not presumptuously and use- 
lessly attempt to clothe the Nature in a Temperament of his own 
Fashionino;. 



RECAPITULA TION. 89 



CHAPTER XXIII. 

Eecapitulation". 

Let us consider an ordinary experience^ to find in it the exercise 
of the various Intellectual Faculties and the Emotions, as a review 
of our study of the Intellect and the Sensibility. 

I walk along a country road. 

We begin with the Intuition of Being. "I exist/' and '^those 
things around me exist." The sense of mere Being now gives me 
an Emotion of Pleasure. I am glad that I do live, for my Con- 
sciousness tells me that my Mind can be gladdened by my sur- 
roundings. 

I have a Visual Percept of the trees, the Odor-Percept from the 
flowers comes to me, the Sound-Percept is gained from the wind in 
the trees, and a Touch-Percept as that wind fans my face. I haye 
a Savor-Percept from the fruit I gather. All these forms of 
Presented knowledge give me an Emotion of Pleasure. This 
Emotion, being aroused by the sights and sounds of Nature, is 
called an Aesthetic Emotion. 

These various Percepts seemed to touch, but did not blend. I 
did not fancy I heard the fragrance of the flowers, or touched the 
greenness of the trees. Conception, the general Power of the mind, 
kept these Percepts distinct, and the combination of Percepts 
distinct. Consciousness makes me know that I am glad. Here I 
experience an Emotion — called a desire — a desire to continue my 
Joy. 

I withdraw my Attention from my surroundings for the motive 
of dwelling on the Emotion of Gladness. As thought is taken from 



90 • AN OUTLINE OF MENTAL SCIENCE. 

the material world, this is Abstraction. As it is with the intention 
of considering on my gladness, it is for the sake of Introspection. 

The first step in Eeflection is taken. I analyze my gladness into 
its Percept-elements. I re-combine these Percept-elements by 
Synthesis. The effect of their combination I identify as my own 
Emotion. This identification completes the act of simple Eeflec- 
tion. Closely following this act of Eeflection, ensnes the activity 
of Memory. This Memory is induced by the material surroundings. 
I remember the walk I took with my friend through these woods 
a year ago, I remember the several Percepts gained that time. I 
remember the Percept gained by the sound of her laugh, I remem- 
ber the Touch-Percept — the touch of her hand. I recall the Color- 
Percept which came from the gown she wore, the Odor from the 
flowers in her hair. I remember the taste of the sup of water she 
handed me at the spring. Thus by the Faculty of Memory the 
Intellect receives the various forms of Eepresented knowledge. 

jSTaturally the Sensibility responds to the Intellectual Activity. 
An Emotion is effected by this Memory. I do not remember the 
gladness I felt with my friend that day. Emotions, as has been 
said, are not remembered. Yet, as I remember, an Emotion of 
pleasure comes to me as an effect of the Memory. Then, touching 
this Memory, is an exercise of the Judgment which asserts: My 
friend is not with me to-day. An Emotion of Sadness is effected 
by that assertion. Now the Emotion of Pleasure at the Memory 
of what I had, and the Emotion of Sadness at the knowledge of 
what I miss, are co-existent in the Sensibility. We have all heard 
of the mingled Emotions of pleasure and pain. Whether or not 
these Emotions do really mingle or there is a recurring order of 
precedence I am unable to say. Yet it is certain that in this case, 
tlie Emotion of Sorrow and Joy are sufficiently co-existent for me 
to consider them comparatively. As I compare the gladness from 



RECAPITULA TION. 91 

Memoiy with the Sadness from Judgment, wishing to decide how 
thejf differ, which is more transient, which more intense — this is 
Double Eefiection or Comparison. 

Through a series of Judgments a conclusion is reached as to 
which Emotion is more intense and lasting. The process of reach- 
ing this final Judgment, the method of deducing a conclusion from | 
a preceding Major or Minor premise, is Reasoning — or a phase y^ 
of Intellectual activity through the Faculty named Reason. ■ 

If the final Judgment in the Process of Reasoning — ^which Pro- 
cess was made possibly by Reflective Comparison — assert that the 
Emotion of Sorrow is more intense, the Imagination is induced to 
act. The ready Construction of the beautiful Ideal by the Imag- 
ination IS a convenient solace for the barrenness of the Real. So 
Imagination constructs a scene in which my friend and I are 
together in more pleasant, happier companionship, surrounded by 
a different, more beautiful landscape, more congenially occupied 
than I have ever experienced. In this imaginative Construction 
there is no elemental Percept but has been before experienced. Yet 
the Combination and Relation of these elemental Percepts, is the 
original creative work of the Imagination. Here Intellect acts 
through its Represntative Faculty — Imagination. ]Sratu.ral it is, 
when the Construction is complete, that the Sensibility should 
experience an Emotion of something like Joy — ^though the scene 
is purely ideal. 

In the Mind where the Sensibility is subservient to the Intellect, 
that Intellect proceeds, through Reason, to render a decision as to 
the likelihood of the realization of this ideal. If this process of 
Reasoning be logical, it will take a Syllogistic form. 

The Major Premise of this Syllogism may be something like 
this: Those friends from whom we fail to secure any message have 
likely passed out of this phase of life. 



92 AN OUTLINE OF MENTAL SCIENCE. 

As the conclusion of a Syllogism has certainty proportionate to 
that of the Major Premise, the final Judgment will here assert that 
my friend has probably passed from this pha^e of life. Such a 
Judgment induces a Fear. This Emotion of Fear is not that my 
friend has possibly fallen into the sleep of Death. Eeason has 
asserted that it is possibly true. The Emotion named fears it is 
possibly true. Then Hope comes, that somehow, somewhere, we 
may look again into each other's eyes. 

These Emotions of Hope and Fear are that phase of Sensibility 
called Ethical. 

Then Eeason, hand in hand -n-ith Faith, guides me to know why, 
whence, and by -n-hom I may so hope. 

This knowledge induces an Emotion of G-ratitude to the Giver 
of every good and perfect gift. This Emotion arising from a con- 
templation by reason of our relation to a Supreme Being is a 
Eeligious Emotion. The meeting with my friend in the after-time 
will be pictured by the Imagination, and the scene so constructed 
contains various Concepts or Class-Ideas formed from the repetition 
combination of elemental Percepts of past experience. 

I think in that meeting My Soul will know and feel the sorrows 
and joys that have touched the Soul of my friend. Knowing 
hers, each ■will for a moment become mine, and this Emotion is 
the Ethical Emotion of Sympathy. 

Eeason concludes that in that more perfect noontide, our Souls 
will meet in continued and perfect Sympathy, and Eeason says: 
That will be Love. Here you half-love your friend, because you 
half-know her thoughts. There Soul will lean to Soul in perfect 
sympathy. Hope and Fear now struggle, saying: '^Tt will, it will 
not be true." 

I have endeavored to give what seems to me a natural, reasonable 
Mental Experience. It has taken me some time to tell it, it would 



RECAPITULA TION. 93 

take a reader some time to read it — but how quickly such, mental 
activity as here described would take place! All of it, from the first 
Intuitive knowledge "I exist," on through the various Percepts or 
Sensations of Presentation, the Eepresentation by Memory and 
Imagination, the Emotions arising therefrom, the Eeflection and 
Comparison, the Complex forms of Knowledge received by Judg- 
ment, Concept, Eeason, the repetition of Intellectual and Emo- 
tional activity — ^all may in an active mind take place in no longer 
time than it requires for a bird to flutter from a tree-top to the 
ground. 



94 AN OUTLINE OF BfENTAL SCIENCE. 



CHAPTER XXIV. 

Questions for Review. 

1. Name the three divisions of Mental Powers. 

2. Define Sensibility, or Emotion. 

3. What is an Emotion? 

4. What objection to the term, "Feeling?" 

5. State preference between terms Emotion and Sensation. 

6. Wherein lies pleasure and pain? 

7. What significance has personal likes and dislikes of the same 
Sensation? 

8. What is meant b}^ Influence of Surroundings? 

9. Eplain Intensity of Emotion. 

10. Name four chief classes of Emotions. 

11. What are Egoistic Emotions? 

12. What is Appetite? 

13. State office of Instinct. 

14. Compare Instinct with Intuition. 

15. Define Impulse. 

16. What Mental activity represses demands of Appetite? 

17. Define Aesthetic Emotions. 

18. Compare Aesthetic with Egoistic Emotions. 

19. Define Aestheticism. 

20. Define Admiration. 

21. Define Awe. 

22. What objection to the expression: Intuitions of Beauty. 
28. Explain the expression: Aesthetic Appetites. 

24. "Wliat branches of study cultivate Aestheticism? 



Q UES TIONS FOR RE VIE W. 95 

25. State characteristics of crude Standards of Beauty. 

26. Define Ethical Emotions. 

27. What two considered elements constitute a Moral View? 

28. Name eight Ethical Emotions. 

29. Group them in contrasting pairs. 

30. JSTame the scale of terms expressing Pleasurable Emotions. 

31. Name series of Painful Emotions. 

32. Define Pride. 

33. State some natural causes of said Emotion. 

34. Define the two extremes of Pride. 

35. Define Hope. 

36. Analyze Hope. 

37. Define Eear. 

38. Contrast Hope with Eear. 

39. Define Sympathy. 

40. What form of Knowledge induces Sympathy? 

41. Define Lore. 

42. Give material illustration of relation between Love and Sym- 
pathy. 

43. Define Antipathy. 

44. Define Hate. 

45. Define Jealousy. 

46. Define Envy. 

47. 'State some natural causes of Envy. 

48. Define Pity. 

49. Define Eeligious Emotions. 

50. Name main forms of knowledge inducing Emotion. 

51. Trace line of thought from Intuition of Being to a Eeligious 
Emotion of Hope. 

52. Name Mental adtivity which changes Ethical Awe and Pear 
to Eeligious Awe and Fear. 



96 AN OUTLINE OF MENTAL SCIENCE. 

53. Contrast Love for God with Love for Man. 

54. Analyze the Emotion of Eeligious Gratitude. 

55. State generally accepted Relation between Intellectuality 
and Sensibility. 

56. Define Excitability. 

57. Kame forms of knowledge which retain it. 

58. What Thought-Conflict is now current? 

59. iSTame two main classes of thinkers. 

60. Define Materialism. 

61. Define Idealism. 

62. State the Thought-relation between Paganism and Christi- 
anity. 

6-3. State the Mediatory office of the Christ between Materialism 
and Idealism. 

64. Define Pathos. 

65. Define Humor. 

66. Define Comedy. 

67. Define Tragedy. 

68. Define Wit. 

69. Analyze Eidicule. 

70. State the comparative value effect of Intellect and Sensi- 
bility in Art. 

71. ISTame four classes of Individual Temperament. 

72. Define each. 

73. State general trend of instruction desirable for each. 

74. What is meant by a well-balanced mind? 

75. Wliat is meant by an Emotional Nature? 

76. Trace line of Mental Activity from Intuition of Being to an 
Aesthetic Emotion. 

77. What general Mind-Power maintained distinctiveness of 
Percepts? 



Q UES TIONS FOR RE VIE W. 97 

78. State Mental activity necessary for complete consideration 
of an Aesthetic Emotion. 

•79. Trace a line of Mental activity through Cause and Effect 
which shall involve the exercise of all Intellectual Faculties. 

80. Trace a line of Mental activity through Cause and Effect 
which shall involve the exercise of all the Intellectual Faculties 
giving Emotion likely to be aroused by the separate exercise of 
each phase of Intellectuality. 



7 — M.S. 



98 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XXV. 

Extracts from Writers. 

I give here a few brief quotations from various writers on Sen- 
sibility. The quotations are not selected with any thought of 
logical sequence. I put them down as they come to me, knowing 
they will be of interest to the student, and hoping that somehow 
sometime they will be of definite service to him. 

"Desire is a secondary feeling, preceded by. enjoyment." — Hew- 
ett. 

"Pathos is Aesthetic Sorrow." — Hill. 

-'Pleasure and Pain is the result of the interaction of Ideas." — 
Herbert. 

"Wlien a Sensation goes out specifically for a particular object 
of known gratification, the appetite is then lost in a desire." — 
Hickok. 

"Egoistic Emotions are Prospective, Immediate, Eetrospective." 
— Baldwin. 

"Beauty is that form of expression of idea, thought, or design 
which affords a universal, disinterested, and necessary feeling of 
satisfaction." — Schuyler. 

"No man ever desired happiness in the general or abstract." — 
Porter. 

"Good and evil as bearing on others call forth altruistic Emo- 
tions." — Baldwin. 



EXTRACTS FROM WRITERS. 99 

''Knowledge Emotions are the delights we experience when we 
discern truth." — Bain. 

"Amid all mysteries, there remains one absolute certainty — we 
are ever in the presence of the infinite and eternal energy." — Her- 
bert Spencer. 

"There are two kinds of laughter, one physical and sensuous, the 
other intellectual."— Mirart. 

"A thing of beauty is a Joy forever." — Keats. 

"The real essence of the comical is a reaction from the serious." — 
Bain. 

"Before religious feeling acquires the distinctness of a notion, 
it must assume at least these postulates: 1. There is Order in 
Things. 2. ']."'his Order is one of Intelligence. 3. All Intelligence 
is One in kind." — Brinton. 

"Appetites are Mental cravings for objects to satisfy bodily 
needs." — MoCosh. 

"True Emotion is the radical impulse to seek and enjoy truth." — 
Garvey. 

"Self-love is that form of love in which the subject and object 
are identical." — Schuyler. 

"The desires and their opposites form the transition from know- 
ing to willing." — Bowne. 

"The state of indifference is not an exercise of Sensibility, but 
simply a want of it." — Haven. 

"The impulses of blind feeling is known as Instinct." — ^Hickok. 

"The tendency to laugh results from a feeling of superiority in 
ourselves or a contempt for others." — Hobbs. 

"We can not cause a blush by any action of the body. It is the 
Mind which must be affected." — Burgess. 



100 AN OUTLINE OF MENTAL SCIENCE. 



"The appetite is presentatire, the instinct regulative." — Hop- 
kins. 

"Xothing is more deceitful than general laws for our feelings." — 
Lessing. 

"Sensibility' — Quick Emotion or Sympathy.'^ — ^Webster. 

"In conducting your understanding, love knowledge with a great 
love." — Sidney Smith. 



THE WILL. 101 



CHAPTER XXVI. 
The Will. 

The "Will is the Mind^s Power to choose between alternatives. 
The Will controls all Mental activity, directs the various Mental 
faculties. 

It is a current idea that in the realm of Sensibility the Will takes 
no part. Will does choose between Emotions, and the duration of 
their existence. The activity of the Will is apparent restraint of 
Emotion. What is called the passivity of the Will seems to be 
apparent in the apparent indulgence of Emotion. Emotion seems 
to overcome the Will, and the Will is called passive, yet there is 
no reason why we may not consider the indulgence of Emotion as 
much active permission from the Will, as restraint of Emotion is 
active prohibition by the Will. 

The activity of the Will is called Volition. A single act of the 
Will is sometimes called a Volition. 

The expressions voluntary and involuntary action, are used, but 
they really refer to the two phases of activity of the motor mechan- 
ism. Involuntary physical action is considered to be action which 
is independent of the mandate of the Will. Voluntary physical 
action is considered to express the choice of the Will. But in mental 
activity there is no such thing as involuntary action. The Will con- 
trols all mental activity. 

This brings us to the consideration of a question. If all physical 
action or activity of the motor mechanism is but the expression of 
thought, and all thought is mental activity, and all mental activity 



102 AN OUTLINE OF MENTAL SCIENCE. 

is controlled by the Will, can there then be an}^ involuntary action 
even of the Motor Mechanism? 

Of course a decision can be made only by consideration of the 
Proposition: "AW physical activity is the expression of thought." 
Instinctive action for the gratification of natural appetite is men- 
tioned as voluntary action. Instinctive action for the gratifica- 
tion of appetite can be only the consequence of consciousness of 
certain Sensations, Vhich Sensations are cognized nerve-affection — 
which nerve-affections are the expression of bodily needs. 

Kow, there is no reason why the Will is not awake simultaneously 
with the consciousness. Will surely is a birth-right, hence we at 
least have no proof that Instinct or the impulse expressive of In- 
stinct is Involuntary Action. 

'Some writers on Mental Science mention the hypnotic state and 
all physical activit}'' performed therein, as a state of utter inaction 
of the Will;, and involuntary action of the body. If I understand 
anything of Hypnotism, this activity does not express the action of 
the normal will of the Mind to which the body is servant. 

Yet, the peculiar physical activity of the hypnotized person is the 
direct expression of the Will of the Hypnotizer. The person who 
induces the hypnotic state and removes the individuality of his 
Subject's, substituting his own mentality — ^\\^hich, of course, in- 
cludes his Will. IsTow, whether to call that physical action whioli 
is obedient to the Will of another Involuntary Action or not, is 
merely a choice of terms. iCertainly Will is exercised. 

Again, somnambulism and the physical activity performed 
therein is mentioned as Involuntary Action. I see no reason for 
saj'ing the W'ill is inactive during sleep-walking. To my mind, it 
is much more likely that reason is dormant or incomplete. When 
the somnambulist turns in his walk of sleep, takes his seat, or in 



THE WILL. 103 



any way changes his physical activity, it does seem to me that Will 
is involred. 

There is a healthy hut spasmodic action of the muscles which is 
seemingly involuntary. Yet Physiology often speaks of a sympa- 
thetic action of the muscular system. If such action as seems in- 
voluntary is sympathetic, the original activity is very likely 
ohedient to the Will. This Will-induced activity induces a spas- 
modic and sympathetic activity of other muscles. While the sec- 
ondary muscular motion is not the direct and exclusive effect of the 
Will, it is indirect and sympathetic — hence is voluntary through 
sympathy. 

Physical convulsions, so involuntary, so opposite to the healthy 
Will of the afflicted one, is of course a diseased condition of the 
motor mechanism. Yet we might call the aifliction merely an ex- 
pression of a diseased Mind, a deranged Will. 

On this proposition we have the Mind-healers, or Christian 
Scientists of to-day. These Mind-healers believe of course in 
the inlluence of healthy pure thought on diseased impure thought 
to first heal the sick Intellect, Sensibility and Will — thus produc- 
ing the effect of a healthy activity of the Motor Mechanism, as a 
necessary expression of healthy Mentality. 

I am not prepared or inclined to discuss the doctrine of Mind- 
healing. Yet its claims are theoretically scientific, though of 
course human limitations prevent complete demonstration of this 
theory. 

The activity of the Will is always preceded by an action of the 
Judgment. A Judgment preceding and inducing the activity of 
the Will, is called a Motive. 

Do not confuse the Motive of the Will with the choice or decision 
made by the Will. A motive is the cause of an inclination, but after 



104 AN OUTLINE OF MENTAL SCIENCE. 

the mc-lination comes the climax, the choice, or the decision of the 
^Vill. 

A recurring motive or contiauous similarity of motives may be 
termed Disposition; Disposition indulged into decisions is Charac- 
ter. A habit is the physical expression of a recurring motive. It 
i= interesting to note the freedom or restraint of the Will. That 
series of Judgments preceding a choice by the "Will is called delib- 
eiation. 

The Judgments of Deliberation assert present conditions, and 
by the law, that the same causes produce the same effects, assert a 
condition certain to result from certain action. 

Freedom of the TTill is that activity of the Will which chooses 
fi'om the basis of a single preceding Judgment. A restrained "Will 
chooses from the basis of conflicting Judgments or conditions. Do 
not misunderstand the statement in regard to a series of Judgments 
preceding an action of the Will. Deliberation precedes that Eictivity 
of the Will in choosing between certain physical activities. 

Yet back of this series of Judgments is the action of the Will 
wiuch controlled Mental Energy and directed Attention into the 
line of Eeasoning. ''Act, Eeason," says the Will. 

Reason, obedient, forms her series of Judgments, which process, 
in relation to the Will-action to follow, is called Deliberation. The 
final Judgment becomes a motive, and the basis of this motive 
the Will declares, '"'Because this is true," or in order to secure '"thai 
deduced condition, lift that hammer, oh, hand of my body, and 
strike now wltile the iron is hot." 

Will and Desire are frequently confused. 

Appetite says to the starving child: '"'You are hungry." Desire 
says: "You wish to steal that loaf of bread." Will says — after De- 
liberation: "Thou shalt not steal." If social and moral considera- 



THE WILL. 105 



tions did not constitiite a restraining Judgment, how differently 
the Will woTild decide. 

ISTow and then, behind conventional bars, the "Will pants for lib- 
erty to choose, to say what we think, to act as we believe. Or, speak- 
ing in a psychical sense, the Judgment, "It is good so to speak," 
and the Judgment, "It is bad so to speak," are contrasted, and the 
Will must decide which is the preferable motive. Choosing its mo- 
tive the Will then proceeds to dictate the line of action; yet fre- 
quently in the choice of motive there is a struggle between the 
Judgment's inclination and estimate of effects. Knowing, Feeling, 
Willing, is the order of Mental Activity. Through the various In- 
tellectual Faculties we know. Through Emotion we feel. Through 
Will we choose between the various forms of knowledge, the ex- 
pression, or non-expression of emotions, the direction of the atten- 
tion to said emotions. 

Some writer places an Emotion named desire between a judg- 
ment and the changing of that judgment into a motive. The ques- 
tion to be decided is: "Shall I go to Kew York?" The Will per- 
mits Eeason to form a series of Judgments somewhat as follows: 

New York has many beautiful sights. 

All people of New York may see those sights. 

Therefore if I visit New York I will see beautiful sights. 

Now, here must ensue a desire to see beautiful sights, which one 
may call xiesthetic Appetite. 

Lacking this Aesthetic Appetite, the Judgment just mentioned 
does not become a motive of the choice my Will makes when it 
declares: I shall go to New York. Yet I suggest that that indi- 
vidual disposition is likely to influence the plane in which the 
Judgment acts — that is, the primary Judgment on account of 
Aestheticism would not be asserted by a mind of a disposition to 
be moved more by desire of money than of beauty. 



106 AN dUTLINE OF MENTAL SCIENCE. 



To repeat: A series of Judgments constitute Deliberation; this 
Deliberation induces Desire; this Desire is the Motire inclining the 
Will's decision; the decision made, the physical or mental activity- 
ensues. Eecurring Motives constitute Disposition; Disposition in- 
dulged forms Character. Character makes Eeputation? Not always. 



THE WILL AND THE INTELLECT. 107 



CiHAPTEK XXVII. 

The Will and The Intellect. 

It is not necessary to state in detail the influence of the Will 
over Eeason, Eeflections^ Judgments, Concepts. 

The same general laws remain: All Mental Activity represents 
the choice of the Will. The Concentration of the Attention on any 
channel of thought depends on the emphasis and completeness of 
the choice — commonly called Determination. 

The relief from any phase of Mental activity is secured by the 
command of the Will to the exercise of other Faculties — the choice 
of the special Faculty depending on the co-ordination of the Will 
with Judgment. 

A ^student of Logic acquires a Mental habit of forming syllo- 
gisms in order to assert the most insignificant conditions. The 
Eeasoning Powers become wearied and the Will forces the Atten- 
into another channel of thought. It is almost impossible to pro- 
duce any mental activity which does not involve a series of Judg- 
ments, yet the mind may be relieved if the Judgments are Primary 
or Intuitive, asserting propositions so simple and axiomatic as to 
be no tax on the Eeasoning Powers. Eeflection is perhaps the most 
intricate form of intellectual activity, and the Attention is more 
easily diverted from its processes than from any other phase of 
Mental action. Yet an exertion of the Will or an Energy of Will 
can bring the desired effect. It is so hard to discuss these separate 
phases of Intellectual activity without conveying the Idea of Divi- 
sibility. Yet in tbe Construction of the Imagination, for instance — 
does not the Ideal consist of elements which are Memories of Per- 



108 AN OUTLINE OF MENTAL SCIENCE. 

cepts or Memories of Concepts? Does not Judgment assert their 
relation, and Beason conclude as to the combinations of Percepts 
and Concepts into a wliole — and does not each phase of mental 
activity present the choice or direction of the "Will? Language 
requires us to discuss them as separate Mental Powers — any one of 
which may act alone, but thought must hold them together in re- 
ciprocity and interaction. 

The Will co-operates with the Intellect. Yet, what phase of 
knowledge shall be received, or, in other words, what Intellectual 
Faculties shall be exercised, and the duration of their activity, is 
determined exclusively by the choice or decision of the Will. 

As has been said, physical action expresses the command of the 
Will. The connection between the mandate of the Will and the 
execution of the Act is very subtle. How does the decision of the 
Will to lift the arm communicate itself to the muscles of the arm, 
so as to cause the arm to lift? Who can tell? Physiology discusses 
it at length. Let that go either to a conjectural explanation or 
physiological laA^'s, and let us turn our Attention to the control of 
the Will over the Presentative action of the Intellect. 

How far a cultivated Will may enhance or restrain the action 
of the five Sense-Faculties, is the question before us. 

There is an art of not seeing and not hearing that is valuable at 
times. If one must walk through a city's slums where the air is 
thick with curses, and space is crowded with hideous sights — the 
stern resolve not to see and to hear may prevent those Emotions 
of Pain caused by the responsiveness of Sensibility to repelling 
sights and sounds. 

"I can not help but see and hear what is around me," one is 
likely to say, but this seeing and hearing is not so much impressi- 
bility of the Mind as it is the indecision of the Will. Kow let us 
trace from the verv beginning the j\Iental elements which I have 



THE WILL AND THE INTELLECT. 109 

called the Art of not Seeing. First, before I enter the city's slums, 
the Sensibility must have a positive aversion to such hideous sights. 
The Emotion must be one of utter repugnance to such sights. This 
Eepugnance or Aversion is the direct Antipode to Appetite (Aes- 
thetic) or Desire. This Eepugnance or Aversion is a mental Im- 
possibility without previous experience of Sense-Contact with Sim- 
ilar scenes. 

This Sense-Contact produced an Emotion of Pain which may be 
called Disgust, Aversion, or Eepugnance. ISTow, of course I do not 
remember this Emotion — as Emotions are not remembered. But 
by the law of association, active throug'h the propositions of Judg- 
ment asserting similar surroundings, I remember the previous 
scenes which induced these Emotions. As I remember the scenes, 
the Emotion returns as an effect of Memory. Understand, this 
Memory and its consequent Emotion was induced by the knowledge 
of certain details in city slums; my Judgment asserts that the 
scenes I am about to witness are similar to those I have seen. Then 
Judgment asserts one of the Primary Propositions: Similar Causes 
produce Similar Effects. 

Hence the Conclusion: I shall experience the same Emotion 
which I felt in viewing those scenes of the Past. Here the Will 
feels an inclination urging it to decide to turn the feet away from 
this quarter of the city. But other considerations asserted by Judg- 
ment deny the liberty of the Will to choose to turn away, and assert 
the circumstantial necessity for the Will to choose to go on. 

Understand, the word necessity does not cancel the volition of 
the action. The choice of the Will to do what is necessary to be 
done is expressed by the physical activity of a man who walks to 
the prison where he is ordered, instead of being dragged there by 
the guards. 



110 AN OUTLINE OF MENTAL SCIENCE. 

So as I go on into the hideousness, note the choice of the Will. 
Do not consider that the Will says, "I will not see — I will not 
hear." The Will says, rather, 'T command Memory, or Imagination, 
or Eeflection, or Reason, to be active instead of the Sense-Faculties 
of seeing and hearing."' Plainly the Will says, "The Attention shall 
he directed to other things." As we say, ordinarily: 'T[ will t hink of 
something else.'"' The Will here acts co-ordinate with the Eepre- 
sentative Power of the ]\Iind — to the exclusion of undesirable Pre- 
sentative ActiYity. 

Just here, Co-ordinate with Concepts and Eeason. the Will 
chooses the class of scenes for Memory to produce or Imagination 
to construct. From a knowledge of that law which says, Opposites 
are always associated in thought, the co-ordinate action of the Will 
and Imagination chooses not to think of most beautiful sights and 
loving words, but chooses that middle quality and nature of scene 
which will not suggest the forms about to be presented either by 
similarity or by contrast. With the Will's decision for Memory to 
represent a scene of an evening spent at a menagerie — we will say — 
I go down into the alley, and steadily recall the past to the ex- 
clusion of the present. I again see the lion — his tawny mane, his 
cushioned paw tapping the bars of his cage. I hear the shriek of 
the cockatoo, and see the gleam of his crimson crest. The monkey 
is there with the grin on his face, the twist in his tail — the flash 
of the snow-white pelican — all these sights and sounds are before 
me, as with bent head I walk oblivious of the bleared faces in the 
doorway, the riotous gibbering, the dirty children tumbling about 
my feet. 

All this I miss if I succeed in concentration of Attention in such 
channel as I desire. 

Yet, may be I fail in part. ^ly Ment-al activity may so vacillate 
between the Presented and Eepresented Images, that the lion's 



THE WILL AND THE INTELLECT. HI 

paw holds a liquor flask, the cockatoo has a dirty cap on his head, 
and a curse drops from the beak of the pelican. 

Now let us explain the difference between the man who sees and 
hears nothing and he who half-sees and hears them. Of him who 
sees and hears all, I say nothing, as such Percepts are certainly 
the effect of voluntary activity. Now the fact that he sees and 
hears in part may be due to several causes. First, the Emotions 
caused by such sights and sounds may be of both pleasure and 
pain. Why any one can find pleasure in hearing harshness and 
seeing misery can be answered in various ways. One explanation 
only I will su.ggest — which is: Such sights emphasize the good 
furtune of our own condition by contrast. (As the Emotion of 
Pleasure a Desire for a repetition of the Cause.) Why such Sen- 
sations produce Painful Emotions is easily understood. 

Here we see the Sensibility intervenes between the action of the 
Intellect and the Will constituting a doubtful or Double Inclina- 
tion — a Desire of seeing, and an aversion from seeing. This does 
not prevent a positive choice by the Will, because there must be a 
positive choice before the physical activity. 

Yet this choice merely extends to the placing the Faculties in 
Sense-Contact with the scenes. 

The Double Inclination prevents the choice between Presenta- 
tive and Eepresentative activity. 

So among the scenes the alternatives to see or not to see, backed 
by a temporary Inclinaftion results in the vacillating activity de- 
scribed. If one were to say to this half-observer: "You had a half- 
desire to witness such misery, caused by a half-pleasure at the 
sight of it," he would indignantly deny it, saying: "I can not help 
but see and hear." The optic nerve and the auditory nerve may 
be touched by sound-waves or rays of light. Yet it will be remem- 



112 AN OUTLINE OF MENTAL SCIENCE. 

bered that a nerve-affection must be received and acknowledged by 
the Mind before it becomes a Percept or Sensation. 

This Percept of Sensation is only possible by the Attention 
directing Ilklental Energy to that plane of action. Mental Energy 
is so directed only by direct permission of the Will: the Will is 
moved by a Motive in the form of a Judgment, which Judg- 
ment says, "I shall find pleasure in them." 

As has been said before, one may voluntarily visit haunts of 
Misery, with high motives of philanthropy or other motives in 
which the AVill makes a full, free choice not necessary to consider. 

There is another phase of Double Inclination in which curiosity 
partly counteracts aversion. Curiosity is a desire to gain a single 
item of information or to experience Sensations hitherto un- 
known. Xow while the Sensibility may have been moved with dis- 
gust by Sense-Contact with similar scenes — if the Judgment assert 
the existence of any new detail, however insignificant, the desire 
to see this detail will intervene between the Judgment and the 
Volition — which Volition decides to see and hear all, rather than 
lose one detail. 

Yet so subtle are all these phases of Mental Activity, that the ob- 
server believes, or thinks he believes, himself an unwilling receiver 
of painful sensations. 

Again, the visitor to such haunts of ISiIisery will receive unwel- 
come Sensations, although at the beginning the "Will has made a 
decided choice not to see and hear. This may be caused by a faulty 
Memory or feeble Imagination. The Eeproduction or Construction 
is not in detail, and the bare outline of one scene is so quickly ex- 
hausted that the interval of time between a new Construction or 
Eeproduction finds the Will in a transitory state of making its 
decision so as to admit the Attention to receive and the Mind to 
cognize one or two Xerve-affections. The method suggested by 



777^ WILL AND THE INTELLECT. 113 

wMcli the Will prevents seeing and hearing, is precisely reversed 
when we wish to forget bitter scenes or not to imagine those which 
fill us with fear. To keep the Sense-Eacnlties busy is, according to 
the above principles, a clear way of driving away the goblins or of 
drowning Memories. The wide-eyed child in the chimney corner 
hugs her doll tight when the old nurse tells of the ghosts, and the 
sad-faced woman knits busily, or tends the flowers, dusts the books, 
and sweeps the floor, to shut out the memory of the dead man's face 
she looked at weeks ago. Of course the child does not know why 
she hugs her doll close, but the act is but a diminutive expression of 
poor Silas Mariner's weaving to forget his haunting loss. 



8 — M. S. 



114 AN OUTLIXE OF MEXTAL SCIEXCE. 



CHAPTEE XXVIII. 
The Will axd the Emotions. 

It is commonlT beliered that in the orerflo-n-ing of Emotion, "Will 
must be lost: but that the Will and the Intellect are not an- 
tagonistic. There is one difference between the relation of the 
Will to the Intellect and the relation of the Will to the Emotion. 

The Wni commands the Intellect, the Will permits the Emotion. 
Will says to Memory: 'Taeproduce." Will says to Emotion: ''Ton 
may Sympathize." Let us imagine the Will commanding the emo- 
tion of Lore, instead of permitting it. We say this: 

All Love begets Love. 

If I love John Smith, he will lore me. 

All men show favor to those they love. 

If John Smith love me, he will show favor to me. 

All influential men benefit their favorites. 

John Smith is an influential man. 

Therefore, if I love him, he "snll love me. If he love me, he will 
show me favor. His favor will benefit me. 

So, for motives of self -benefit, my Will says to Emotion: 'T<ove 
John. Smith."' 

It will be seen at once that we are discussing an impossibility. 

If a Judgment assert that this commanded emotion is one of 
self-interest, then that Emotion is not Love, as the very essence of 
Love is unselfishness. When Love is selfish, then is Love nor Love. 

Xow let us see if it is possible for any consideration that Love 
exist as the direct effect of the Will's command. We say: God com- 



THE WILL AND THE EMOTIONS. 115 

mands us to love our fellow-man. John Smith is my fellow-man. 
Hence my Will commands the Emotion of Love to him. 

JSTow, the Sensibility is not responsive to God's commands^ but to 
God's love, and we love men because we love God, and humanity 
is the expression of Deity's power, hence John Smith is included 
in our love for humanity. Yet to love John Smith above his fellows 
— ^to be a Pocahontas, if you will — that does not come by a com- 
mand, but by permission of the Will. 'Now, it frequently happens 
after permission has been given for the emotion to be aroused — ^then 
Eeason, through various assertions by Judgment of existing condi- 
tions, deduces a Conclusion — which Conclusion constitutes a Mo- 
tive, which motive inclines the Will to remove from the Sensibility 
the existing emotion. Most people shake their heads, saying: "Ah, 
it is too late then." I do not see that this emotion of Love lies in 
a charmed, untouchable circle. A strong, determined Will directs 
the attention to other channels of thought, and Love, like any 
other emotion, will cease for lack of attention. 

A study of Astronomy, or of brushes and palette, or views of beau- 
tiful scenery, are all excellent antidotes to an unfortimate emotion 
of any kind. Of course for the Judgment to merely say, "Love, you 
should not be," and then the Will choose no other phase of mental 
activity, is Just as useless as for the Judgment to say, "Fear, you 
shall not be," and then the Will leave habitual inclination to move 
the sensibility. 

By a steady, resolute determination to turn the attention 
to other things — ^to keep the Sense-Faculties or Eepresentative 
Faculties busy with such thoughts as will induce counteracting 
mental activity — this indeed will be potent with any exercise of the 
Sensibility. 

There occurs the question as to the power of the Will over the 
natural appetites or Desires. 



116 AN OUTLINE OF MENTAL SCIENCE. 

Of course, if the WiU did not succumb, the body could induce a 
perpetual fast, as the pangs of hunger are but the direction of the 
attention by the Will. 

Yet it has long ago been proved that no human Will is strong 
enough to ignore these Sensations for any length of time. This is 
a law of Nature, and royal as the Will is, its highest prerogative is 
to be the chief executive of !N"ature. 

Cue may say: This seems a contradiction. Surely it is natural 
to Love, and for the Will to choose another alternative -w-hich is 
but to refuse permission to any Emotion, is to refuse permission to 
one phase of Xature. 

Some emotions are no more N'ature than a malarial fever is 
Xature. 

They are diseases of the mind. 

Yet, how common a thing it is to hear people say: '1 know that 
emotion is wrong, but I can not help it." The quicker such non- 
sense is out of the world, the stronger the Will is to turn the atten- 
tion to other activity, the more concentrated the attention is to 
coimteracting thought, the sooner people realize that they are not 
compelled to Love or Hate or Fear unless they will so to do — the 
better 'twill be for the world. '1 can not help it" but means "1 am 
helping it on." Few people, however, are willing to forego the 
mental luxury of laying the responsibility on some vague force they 
call Xature in matters of unworthy emotion. Xature is respon- 
sible; and you are Xature. 

An emotion which is of slow growth, and continued existence, 
is called a Sentiment, if it pertain to the abstract: if to the con- 
crete, it is called an Affection. 

People claim that ignoble sentiment and affections come upon 
them while they are unconscious of their approach. If this be 
true, it behooves us to cultivate the habit of Eeflection, and if after 



THE WILL AND THE EMOTIONS. 117 

Eeflection, tlie Judgment assert the existence of an unwortliy 
Emotion — the Will;, which has of course been active all the time, 
may turn the attention to other things. 

The outward and visible expression of emotion is called Demon- 
stration. A person habituated to the expression of his emotions 
is called a Demonstrative person. 

Superfluous demonstration is called Affectation. The woman 
who can weep for a seal-skin jacket when all the time she is gladly 
sure that her tears wilF bring it — exercises her Will — which Will 
commands a physical activity — which physical activity is the cus- 
tomary expression of a certain emotion — which Emotion does not 
exist. jSTow, I don't suppose the man whose breast-pocket is mois- 
tened by the tears, analyzes this demonstration in any such way. 
ISTor, perhaps, does my lady herself to herself. Of course not. She 
is really weeping to get the jacket, yet to herself she denies this; 
she may even deny that she is weeping because he refused the 
jacket. She is weeping, she thinks, because he does not love her as 
he once did. 

Some Wills are strong to control the physical activity expressive 
of Emotion, but not to control the Emotion itself. We do not call 
such people unfeeling, I am glad to say. We speak of them as re- 
served — which would imply that unexpressed emotion remains to 
serve again. The Will must not be considered as the restraining 
power alone. It not only denies but permits, not only controls but 
directs, not only turns the attention away from but turns it to such 
activity as its co-operative agency — the Intellect — asserts as a neces- 
sary or desirable condition. 



118 AN OUTLINE OF MENTAL SCIENCE. 

CHAPTER XXIX. 

CrLTIYATIOX OF THE WiLL AXD OF THE SeXSIBILITIES. 

"Very little is to be said about the cultivation of the WiU. Exer- 
cise strengthens the Will as it does every mental faculty. Yet if 
the decision of the "Will is necessary to all activity, is not continual 
exercise of the Will a necessity? Yes; but certain forms of exer- 
cise strengthen more than others. The body is, to a certain extent, 
in continual exercise. Yet there are certain forms of physical 
activit)' peculiarly adapted to the cultivation of bodily strength. 
So with the Will. Teachers and parents who realize this can do 
much toward inducing a healthy exercise of the Will. 

In matters of discipline, parents and teachers are prone to speak 
of "conquering the Will" of the children or pupils. The choice of 
terms is a bad one. The Will is never conquered. A motive may 
be presented which causes the Will to reverse its decision, but that 
is not conquering the Will. A teacher may thrash a boy, and the 
boy submit. This submission is not the conquest, but the decision 
of the Will. The teacher may succeed in thrashing a boy when 
the boy resists. This is not necessarily the superiority of the 
teacher's will. It is perhaps the superiority of brute force. Fre- 
quently we see a small stripling thrash, or refuse to be thrashed by, 
a Hercules, through sheer force of Will. But, given two opposing 
Wills of equal energy, the strength of muscle decides the contest. 

Determined choice of the Will to overcome obstacles strengthens 
the Will much. To do what is hard to do is a Will-tonic. 

For the Will to repeat its choice in spite of emotion's conflict 
with reason, in spite of mental or physical fatigue, is to strengthen 



CULTIVATION OF THE WILL. 119 

the Will. It is a dangerous task for the teacher to assign duties 
beneath or above his students' intellectual strength. To measure 
their ability and fit the work to the measure, then to encourage the 
Will to a persistent choice of activity — this is indeed the work of 
an Artist-teacher. 

To impose tasks beyond the mental strength is not so much to 
weaken the intellectual faculties involved, as to render the Will 
vacillating hereafter in its decision to attempt similar intellectual 
effort, the Will being discouraged by former experience. 

The cultivation of the emotions lies largely in a teaeher^s hands. 
Everybody knows the education in surroundings; and for object- 
forms of grace and color to be before the student's eyes, for the lit- 
tle children's school-room, as well as the larger pupils', to be bright 
with pictures and flowers, is to cultivate by exercise the x^esthetic 
Emotions. Some teachers make a great point of stimulating pride 
by arousing in various ways a spirit of competition among students. 
Medals are offered, and in the race to secure the bright bit of gold 
the spirit of rivalry which results in envy on the one side and con- 
tempt on the other is frequently engendered. Mere class distinc- 
tions intended to arouse pride may arouse malice. 

It seems to me a better thing to arouse pride by impressing on 
the students that it is good to love learning for learning's sake, and 
to be proud of wisdom, not that it lifts you above your fellows, but 
because she is more to be desired than gold. 

This false pride is instilled by mothers into very small children. 
One mother says: "Come here, Jane, let mamma wash your dirty 
face. Aren't you ashamed? Little Mary across the street always 
has her face clean. Are you willing she should be cleaner than 
you?" Oh, to teach the child to be too proud to have a dirty face 
just because 'tis sweeter to be clean — that is the cultivation of 
Pride. 



120 AN OUTLINE OF MENTAL SCIENCE. 

Teachers may lead their students to such a judicious exercise of 
sympathy as will cause them to be more loving to humanity. A 
clear understanding of the Mind of man — a proper study of Mental 
and Moral Science — is to understand the pathos and the glory of 
existence. To understand it is to understand that all men are your 
brothers, and so feel for them. 

Such understanding does not belong to the young lady who sits 
in a theater and weeps over the ill-starred heroine of the play, yet 
who feels not a pang of sympathy for the poverty-stricken family 
who live just across from her home. 

The chief way a teacher encourages cheerfulness in her students 
is by having a cheerful manner herself. To show that cheerfulness 
is good, that life holds sweetness for all who will find it — this is 
the best teaching that can be given in that line. 

To cultivate in pupils a restraint as to expression of emotion is 
a worthy work. For the teacher to control her temper herself is to 
control the physical expression of the emotion of displeasure. 

A well-balanced Mind is certainly not one in which intellectual 
strength predominates at the expense of the Emotions, or the Emo- 
tions do violence to Eeason, Judgment, Eeflection. 

To know and then to feel; to feel because we know; to decide and 
then to execute that decision — this is the well-poised Mentality that 
preserves itself and benefits mankind. 



QUESTIONS FOR REVIEW. 121 



CHAPTEE XXX. 
Questions foe Eeyiew. 

1. Define tlie Will. 

2. Give material illustration of the Will's relation to Mental 
Eaculties. 

3. State tlie peculiar relations between the Emotions and the 
Will. 

4. Define Volition. 

5. Define Voluntary and Involuntary Activity. 

6. State argiiment for denial of existence of Involuntary 
Activity. 

7. Define the action and state of Hypnotism. 

8. Define Sonambulism. 

9. Explain Sympathetic Muscular Action. 

10. Draw analogy between such action and similar Mental Ac- 
tion. 

11. What is the theory of Mind-Healing? 

12. What Intellectual activity precedes Will activity? 

13. Define Motive. 

14. Define Inclination. 

15. Define Disposition. 

16. Define Habit. 

17. Define Deliberation. 

18. Define Freedom of Will. 

19. ISTame Conditions of Eestrained Will. 

20. Analyze Deliberation. 

21. Contrast Will with Desire. 



122 AN OUTLINE OF MENTAL SCIENCE. 

22. State order of Mental Activity. 

23. Wliat intervenes between Judgment and Volition? 

24. What co-operates with Will? 

25. State suggestions for not seeing, not hearing unpleasant sur- 
roundings. 

26. Define Concentration. 

27. Define Determination. 

28. Suggest method of securing relief to the Eeason from over- 
activity. 

29. Compare the relation of Emotions to the Will with relation 
of Intellect to the Will. 

30. Define Philanthropy. 

31. Contrast Love commanded by the Will with Love permitted 
by the Will. 

32. Suggest Mental activity exercised in Will's control of Love. 

33. State relation of Will to natural Appetites. 

34. What is the highest prerogative of Will? 

35. Define unnatural Love. 

36. Define a Sentiment. 

37. Define Affection. 

38. Define Demonstration. 

39. Define Affectation. 

40. Define Eeserve. 

41. State forms of Will-exercise most conducive to strength. 

42. Can the Will be conquered? 

43. Name some discouragements to the Will. 

44. Name some false stimulations to Pride. 

45. Suggest means for cultivation of proper Egoistic Emotions. 

46. Suggest means for cultivation of Ethical and Aesthetic Emo- 
tions. 

47. What is a well-balanced mind? 



EXTRACTS FROM VARIOUS AUTHORS. 123 

CHAPTEE XXXI. 

EXTEACTS FEOM YaEIOUS AuTHOES. 

"Volitions are free from Eestraint, but not from Constraint.''' — 
Schiiyler. 

"A complete act of the Will includes both the choice of an aim 
or object, and the putting forth of energy to accomplish that aim, 
or to attain that object." — Hewett. 

''Consciousness of personal responsibility can stand only in ca- 
pacity of Will in Liberty." — Hickok. 

"We can work ourselves up into a loving mood." — Bain. 

"When Judgments intervene between the presentation of Mo- 
tives and Voluntary actions a new determination is introduced." — 
Hill. 

"A union of feeling and knowledge in one and the same act, is 
what we generally know as Will." — Dewey. 

"No habit can be formed if we refuse in the beginning to per- 
form the act." — Hill. 

"Without spontaneity the growth of the Will is inexplicable." — 
Bain. 

"As far as the intention of JSTature appears in the cultivation of 
Man, we ought to comply with that Intention and act agreeably to 
it."— Eeid. 

"Choice is the power of Self-Determination." — Harris. 

"Executive Volition is the Power to carry choice into action." — 
Brooks. 

"Action is the Power to execute Purpose." — Haven. 

"Judgment may be slow and deliberate, or so rapid as to scarcely 
appear in Consciousness, as in the case of habitual Voluntary Ac- 



124 AN OUTLINE OF MENTAL SCIENCE. 

tion. In the latter, however, the mental operation of Judging must 
have been gone through in every case previous to the action becom- 
ing habitual. Will is concerned with action of some sort — Mental 
or bodily. It does not exist as a Metaphysical entity. People differ 
in the way they choose to do because of the constitutional furnish- 
ing of their Minds." — Blanford. 

■'■^ 'T'aeillation, Indecision, and Dependence upon others, are 
characteristics of a weak Will." — ^Pepper. 

"The helmet of Pluto which maketh the politic man go invisible 
is secrecy in the Council, and celerity in the Execution." — Bacon. 

"Without intellect there are no ideas, and therefore no Emo- 
tions; without Emotion there is no motive, without Motive there 
is no Choice, without Choice there is no rational action." — Mark 
Hopkins. 

"'floral Will is the Conscious realization by man that the real 
and ideal ought to be one, and the resulting attempt to make them 
one." — Dewey. 

"Motives lead to acts of WiU."— Baker. 

'^ill is the power of the lilind to exert conscious action toward 
some end." — Baker. 

"Will is the executive energy in the sense, or the energy exerted 
to execute the feeling of any susceptibility." — Seelye. 

"Desire precedes every act of Volition." — Putnam. 

"We are conscious of no irresistible compulsion in our acts of 
VoHtion."— Ibid. 

"The essence of freedom of the Will consists in its power to give 
predominance to Motives, or to make any selected Motive the 
strongest for the time." — ^Putnam. 

"T?efl.ection on our own mental experiences will satisfy us that 
these variations in the relative strength of motives mainly arise 
from the degree of attention that we give to each respectively." — 
Carpenter. 



DEFINITIONS. 125 



OHAPTEE XXXII. 

DeFIIsHTIONS. 

A list of definitions is here given of terms which express "but 
degrees of intensity or varieties of adaptation of the terms already 
used. A conception of the significance of terms depends so much 
on individual experience and temperament, that snch definitions 
are necessarily open to dispute. 

Fallacies are illogical deductions. They may or may not he 
false, but do not prove their truth. This is according to Mental 
Science. In ordinary terms, a fallacy is a falsity. 

CoNTEARY Peopositions are conflicting propositions. If two 
propositions conflict, of course both can not be Universal Judg- 
ments. 

Modality is the Mental view induced by material qualities. 

Theoeies nre philosophical explanations of phenomena. 
, Peesonal Identity is the continued consciousness of the In- 
tuition "I exist." 

Ideation is the imagery of causes of Sensation. It follows the 
Judgment, asserting said causes. 

Acquired Peeceptions are Percepts of objects gained by Per- 
cepts of said object's qualities. It is synonymous with the ex- 
pression "Presented Idea." 

Hallucination is false Perception. It origina;tes in the Sen- 
sibility, but may have some true elements. 

Eeveeie is an irregular train of thought. The thinker is oblivi- 
ous of his surroundings. 



126 AN OUTLINE OF MENTAL SCIENCE. 

Mathematical Imagination is the construction of Ideal re- 
lations of Sjjace and Number. , 

MechaniCxVL Imagination is the construction of an Ideal Adap- 
tion of Natural forces to Material Mechanism. 

Ethical Imagination is the construction of Ideals of Charac- 
ter and Conduct. 

Geneealization is that Judgment which asserts such qualities 
are common to all objects of a class. It is the result of Observa- 
tion. 

Denomination is the naming of Concepts. 

Eealism is the theory that universal ideas are eternal; that indi- 
vidual objects are mere material expressions of universals. 

Nominalistism is the theory that only individuals exist. 

Conceptualism is the theory that universal ideas are but the 
combination of Percepts of common qualities, and have no exist- 
ence but in the Mind. 

Eelationism is the theory that relations between all things must 
exist, whether objective or subjective. 

Opinion is a personal estimate or view based on slight evidence. 
Oj)inion should always be open to contradiction. 

Belief is personal conviction of the truth. It should be based 
on strong evidence, and may be the fruition of Opinion. 

Obsekvation is the direction of Attention to material objects 
or activity. What Observation is to Matter, Reflection is to Mind. 

Experiment is a practical test of the combinations or relations 
of Percepts, Concepts, Ideas. 

An Axiom is an Intuitive Judgment. It does not admit of dem- 
onstration. 

An Enthtmeme is a syllogism with a premise unexpressed but 
understood. 



DEFINITIONS. 127 



Empieioism is the theory which makes experience the test of 
truth. 

Teanscendejsttalism is the theory which asserts a realization of 
truth beyond the reach of Experience. 

Infinity is the absence of limit. It can only be defined nega- 
tively. 

CoEEELATiON is the inter-significance of parts of a whole. 

Susceptibility is capability of feeling Emotions. 

Tempeeance is habitual control of the Will over the Emotions. 
The term is generally used to express the moderate indulgence of 
the Appetites. 

Cosmic Emotions are Emotions induced by the contemplation of 
the true, beautiful and good. The contemplation of the material 
expression of such qualities induces Aesthetic Emotions. 

Assueance is the Emotion induced by a conclusion which seems 
necessarily true. 

CouEAGE is that Emotion of cheerfulness or contentment in the 
midst of Consciousness of Danger. It may arise from a Judgment 
asserting the ability of Self-Preservation or an Assertion of the 
benefits of sufiering and death. 

Melancholy is that state of the Emotions which is continuous 
Gloom. It may describe a gloomy disposition, or a state of Mind 
induced by unfortunate circumstances. 

Patience is a continued expectation of good under unfavorable 
circumstances. 

Vanity is an Emotion of Pride based on Imaginary Conditions. 

Eegeet is sorrow induced by retrospection. It may include 
Self-Eeproach or Pity. 

Meecy is that Emotion which inclines the Will to choose the in- 
fliction of a punishment below desert. 



128 AN OUTLINE OF MENTAL SCIENCE. 

Anger is an emotion of extreme displeasure, which is aroused 
by Opposition, by a sense of Injury, or a violation of Right. 

Conscience is man's innate knowledge of right and wrong. 

PuEPOSE is the aim toward which temporary physical or mental 
activity is directed. 

Intention is a decision which includes an expeetatron of fulfill- 
ment. 

Alternatives are two or more opposing conditions. Between 
Alternatives the Will decides. 

Refusal is the Will's decision against an offered condition. 
Denial is the Will's decision against a suggested Proposition. 

Liberty is that condition of circumstances which permits free 
exercise of Will and unlimited expression of its decisions. 

Logic is a classification of the laws of Reasoning. 

Illustration is the occurrence or relation of an occurrence 
which justifies an assertion. 

Analogy is similarity between objects of entirely different 
classes. 



CONTRASTED TERMS. 129 



CHAPTEE XXXIII. 

CONTEASTED TeEMS. 

So many psychological terms have kindred significance, that a 
student is likely to confuse definitions. 

It is my purpose in this chapter to select such terms as are closely 
akin in their significance, and name such distinctions as are neces- 
sary to be realized in clear discrimination. 

The definitions here given may he difl:erently worded from those 
in preceding chapters. The change of diction is made to accentu- 
ate the difl^erenee in the contrasted terms. 

Peecept, COGlSriTION'. 

A cognition is the Mind's realization of a Nerve-affection; a Per- 
cept is the retained Impression. 

Sense, Sense-Faculty. 

Sense is the organic mechanism through which the Mind com- 
municates with the Material World. Sense-Faculty is the Mind's 
ability to discern this communication. 

Conception, Concepts, Conceptualism. . 

Conception maintains subjective class-distinctions. Concepts 
represent the knowledge of objective classes. Conceptualism is 
the theory that universal truths are but the realization of a com- 
bination of Concepts. 

9 — M. S. 



130 AN OUTLINE OF MENTAL SCIENCE. 



Intuition, Instinct, Impulse. 

Intuition is the Mind's native knowledge. Instinct is decision 
based on Intuition. Impulse is action directed by Instinct. 

Idea, Ideal. 

An Idea is the combined effects of the action of the Presenta- 
tive Powers. An Ideal is a Combination of Percepts having imagi- 
nary relation. 

JMemoet, Eemembeance. 

Memory is the Faculty of general Eeproduction. Eemembrance 
is a Specific act of the Memory. 

Delusion, Illusion. 

Delusion is an error of Judgment. Illusion is an error of Percep- 
tion. 

Demonsteation, Explanation, Exposition. 

Demonstration is that process of reasoning or practical experi- 
ment which proves the truth of a Proposition. Explanation is that 
analj'-sis of terms which simplifies the expression of a Judgment. 
Exposition is the setting forth of the essential attributes of some 
Abstract theme. 

Eeflection, Eeyeeie. 

Eeflection is the Mind's consideration of its own activity. Eev- 
erie is that activity performed illogically or irregularly. 



CONTRASTED TERMS. 131 

PEOPOSiTiOiSr, Theoky. 

A Proposition is the expression of a single Judgment. A Theory 
is such collection of Judgments as comprise the essential of scien- 
tific belief. 

Yeeification, Demonsteation. 

Demonstration is the proof of a proposition. Verification is that 
form of demonstration which reduces syllogisms to judgments, 
judgments to concepts, and Concepts to Percepts. 

Emotion, Sentiment, Sentimentality. 

If any single emotion habitually repeats itself, it becomes a senti- 
ment. Sentiment in the abstract signifies an activity of the emo- 
tions; and an exuberance or intensity of sentiment is called Senti- 
mentality. 

Feae, Deead, Hoeeoe. 

A Fear of what the Judgment asserts as most likely to occur be- 
comes a Dread, and when such occurrence presents itself, the 
Dread is named Horror. 

Physical, Mental, Moeal Cotjeage. 

Physical Courage is, of course. Courage of the Mind. The word 
Physical merely applies to the expression of this emotion in physi- 
cal activity. Mental Courage expresses itself purely in the strug- 
gle of the Intellect to solve problems of thought. Moral Courage 
is the strict adherence to Convictions of right when such adhereng^s-"* 
is antagonistic to personal interests. 

x'lOJ 



132 AN OUTLINE OF MENTAL SCIENCE. 

LoYE, Affectiox. 

The Inclination of Soul toward Soul is Affection; the Consum- 
mation of this Inclination is Love, or Perfect Sympathy. 

Hate, Axgee, 

Hate is an emotion toward a personality, while Anger is directed 
toward an activity. 

Meect, Chaeitt. 

While Mercy is the sentiment whose expression is a lessening of 
deseryed punishment. Charity excuses the faults, or asserts a pallia- 
tion of the faults deserving this punishment. 

Appetite, Desl^e. 

Appetite is the recurring sensation demanding Self-Gratification. 
Desire is the wish for possession of some specific object to gratify 
the appetite. 

Eehoese, Eegeet. 

Eemorse is self-reproach, incurred by a voluntary violation of the 
dictates of conscience. Eegret is a sadness induced by a contem- 
plation of past scenes or acts. It may or may not include Eemorse. 

Pitt, Compassion". 

We may sorrow for another in feeling Pity. We suffer with one 
in Compassion, for woes in which we have no part. Compassion is 
but one side of Sympathy — ^the side of weeping with those that 
weep. ^-Li 



CONTRASTED TERMS. 133 

Enyy^ Jealousy. 

Envy is aroused on acconnt of the existence of another's Posses- 
sions. Jealousy involves a fear of losing what we possess. 

Malice, Eeyenge. 

Malice wishes 111 toward another; Eevenge works ill in return 
for a conceived Injury. 

Selfishness, Avakice. 

Selfishness loves Self above humanity. Avarice loves possessions 
above principles. 

Self-Esteem, Loye of Appeobation". 

The first does not include the opinion of others. Self-Esteem 
may look merely to results. Love of approbation looks to recogni- 
tion of results. 

Puepose, Inteisttion, VOLITIOlsr. 

The Purpose is the end or aim to be accomplished, the Intention 
is the determination for its accomplishment, and the Volition is 
the source of Specific activity as means to the end. 

FlEMNESS, StUBBOENNESS. 

Krmness consists in a repetition of judgments, in spite of cir- 
cumstances contrary to its decision. Stubbornness is a continuance 
in a determined course of action, after the convictions causing such 
a course have been changed. 

Obligation", Eesponsibilttt. 

The first is merely a Specific term included in the latter. 



134 AN OUTLINE OF MENTAL SCIENCE. 

Tempeeance, Abstinence. 

The first is moderate indulgence, or reasonable restraint; the last 
a total denial. 

Deliberation, Vacillation. 

Deliberation precedes volition. Vacillation succeeds volition in 
a series of a reversal and re-choice. 



THE UNITY OF THE MIND. 135 



CHAPTER XXXIV. 
The Unity of the Mind. 

If language were flexible, like tempered steel, so that one could 
bend words into adaptability without losing their significance, the 
faculties and the powers of the Mind might be discussed without 
seeming to signify the Mind's divisibility. 

While no material object is precisely analogous to Mind, I shall 
choose a material object to illustrate the varieties of mental ac- 
tivity, and the co-existence of these varieties. 

I shall select a river born of the ocean and returning thereto. I 
study this river, and note its bed, its enclosing banks, and its on- 
ward course. I note, too, that the river flows in recurring motion, 
that it sounds as it flows, and I think of the controlling force of 
gravity, guiding and directing the general trend. 

And the flowing? It goes smooth and even through a meadow, 
to make the grass green, or leaps over a precipice into a water-fall, 
or rushes on to turn the miller's wheel, or spreads out into a lagoon, 
where the fisher's boat may rest. 

And its sound? It is either singing or sobbing, either mournful 
or glad. Yet, mad as it is, restless as it seems, it is controlled by a 
force of its own weight or volume. 

It joins another river, and through it flows into the sea. 

Now, remember, we noted the river bed, its support, its enclos- 
ing banks, the onward flowing — the direction of its inherent ac- 
tivity. 

May I compare these three phases to the three general Mind 
Powers? The Consciousness, supporting all Mental activity, is as 
the river bed — ^the base of the river's existence. 



136 AN OUTLINE OF MENTAL SCIENCE. 

Conception, which separates various classes, or completed mental 
acts, is as the river's enclosing banks. 

Attention, which guides j\Iental activity into its various chan- 
nels, is as the onward flowing. 

Will, the controlling Mind activity, is as the force of gravity di- 
recting the action of the stream. 

Eememher, we noted this river's Flowing smooth and even, mak- 
ing the meadow green, or leaping over a precipice, presenting a wa- 
ter-fall, or flowing swiftly to turn the miller's wheel, or spreading 
lo-\v and shallow, as a space for the fisherman's boat. 

May I compare these four activities comprised within the flow- 
ing, to the four Powers of the Intellect? 

The Presentative Powers, giving the l^Iind Percepts, is as the 
smooth, even form of the flowing, painting the meadow green. 

The Eepresentative power, bringing back the Percepts of the 
Past, is as the leaping form of the Flowing^ throwing gathered force 
into a water-fall. 

Eeflection, which analyzes them, and combines the elements of 
its own activity, is as the medium form of Flowing, which turns and 
re-turns the miller's wheel. 

Intuition, the primary and terminal knowledge of the Mind, is 
as that low-spread sheet of sluggish Flowing on which the boats and 
mosses lie undisturbed, and which is at the head and the mouth of 
the river. 

The smooth flow, the water-fall, the rapid current, the lagoon, 
are all one in expressing the action of the flowing, all together make 
the onward motion of the stream. 

In the mind, the Presentative, Eepresentative. Eeflective and In- 
tuitive Power, are all one in expressing the action of the Intellect, 
and in securing knowledge. 

Eemember, we noted the river singing in ripples, or in gurgles, or 
sobbing in slow waves. 



THE UNITY OF THE MIND. 137 

May I not compare these to the activity of the Sensibility!'' 

Various forms of emotion, giving mental pleasure, is as the river's 
rippling, or singing. 

The various forms of Emotion, Grief, Pity, etc., giving Mental 
Pain, is as the river's sobbing. 

Eemember, we noted the general trend of the river, guided and 
directed by Gravity. May I not compare this force to the Con- 
trolling Will which chooses the ups or downs, the ins or onts of 
Mental activity? 

Finally, as the river mingled its waters with others, and emptied 
into the Sea, from whence it came, may we not hope that all Hu- 
man Minds, each through the medium of Love and Sympathy, 
may reach their Common Source — ^the great Soul, Mind, Heart, of 
the Infinite? 

Of course the illustration used is faulty. Should it be inter- 
preted as an exact illustration of the action of the Mind, it would 
somewhat misrepresent Conception, which is a quality of the Mind 
itself, while the enclosing river banks are a substance foreign to 
the river itself. Yet, surely, it suffices to illustrate the Unity of the 
Mind. The varied statements as to the nature of the river's ex- 
istence were caused by the varied considerations of the river, 
whether we looked, or listened, or reflected. Yet through all forms 
of activity, through variety of place and appearance, was running 
ever the conceptions of a continuous stream, the unbroken exist- 
ence, the indivisible entity named river. 

So, when we speak of the various powers or faculties of the 
Mind, we are but using various expressions setting forth the various 
views or considerations of mental activity. Through Conscious- 
ness, Attention, and Conception — the three general forms of ac- 
tivity; through the Intellect and the Sensibility — the two general 
expressions of Activity; through the Will — the activity which chooses 



138 AN OUTLINE OF MENTAL SCIENCE. 

other forms of activity; through the Presentative Power, the Eepre- 
sentative Power, the Reflective Power, the Intuitive Power — the 
four forms of activity which have Intellect for their common 
soiirce, and knowledge for their common effect; through the Emo- 
tions of Pleasure and Pain — the two forms of the responsive ac- 
tivity of the Sensibility: through the choosing form of activity by 
the Will; through the Sense-Faculties of Seeing, Hearing, Smelling, 
Tasting and Feeling — exercised forms of activity, having the Pre- 
sentative Power for their common cause, and Percepts, or Percep- 
tion, for their common effect: through Memory and Imagination — 
exercised forms of activity which have the Presentative Power for 
their common source, and Reproduction the effect of one. Construc- 
tion the effect of the other; through Analysis, Synthesis, Identi- 
fication, Comparison — ^the elements of the exercise of the Reflective 
Power; through the Primary Judgments of Being, Cause, Time, 
and Space — the four forms of exercise of the Intuitive Power; 
through Judgments, Reasons, Concepts — ^the combined effects of 
combined Intellectual activities; through Hate, Fear, Envy — the 
forms of responsive activity which have the Sensibility for their 
common cause, and ]\Iental Pain for their effect; through Love, 
Hope, Pride — the forms of responsive activity which have the Sen- 
sibility for their common source and Mental Pleasure for their com- 
mon effect; through the various decisions of the Will — having vari- 
ous motives for their cause, and these various phases of activity 
mentioned above for their effect: through, over, under all, con- 
tinues the unbroken Existence, the complete Entity — the Indivisi- 
ble Unit — named Mind! 



MENTAL ABUSES. 139 



CHAPTEE XXXY. 

Mental Abuses. 

Carelessness in the use of the Mind-Faculties expresses diseased 
Mentality, or ignorance of Mental laws. 

A few suggestions as to mental ahnses may he helpful. 

The ahuse of Perception is common. 

Attempting to see too mnch in too short a time induces indis- 
tinctness and confusion. 

Not only is the habit of careful observation impaired, but the 
actual Presentative Power of the mind is lessened by the rapid ab- 
normal activity, just as the nervous system is weak after an abnor- 
mal excitation into convulsive, spasmodic activity. 

The Faculty of Memory is weakened by the continual choice by 
the Will of Presented, instead of Eepresented Ideas. 

Most women, on their shopping expeditions, have such a short 
list as hair-pins, pins, buttons, written on a slip of paper, to which 
they devotedly refer. I know boys who always come to the history 
class with names and dates written on their cuffs. What a familiar 
sight is the young school-boy orator, mounting the stage, handing 
his speech to his school-mate, to "prompt him" in case he should 
forget. And he does forget, of course. More than one-half of his 
Attention is directed to that paper in his colleague's hand. Why? 
The fact that he has the book in his colleague's hand shows plainly 
the Will has not chosen that the activity should be that of Memory. 

So much is said of the evil effects of sensational literature 
nowadays that it seems superfluous for me to mention it here. Yet 
I doubt if the exact nature of the mental abuse is understood. Of 



140 AN OUTLINE OF MENTAL SCIENCE. 

course it is unfortunate if Mary let the biscuit burn because her 
attention is concentrated on the construction by imagination of 
Alphonso's and jMarguerite's elopement, in the trashy novel over 
which she has been poring all morning. Yet that injury is tran- 
sitory. A much more serious consideration is the false Concepts 
induced. Even as the brush which paints a daub is false to nature, 
so the false literature is false to natural principle and form. 

The imagination vitiated by it (as a copyist's picture takes on 
the defects of the daub) constructs false concepts or false ideals. 

Again, this literature is false to the laws of Mind, to the order 
of sequence, and the Judgment of the young impressible reader 
suffers, or he forfeits his intuitions of Cause and Effect in taking 
this vicious fiction for truth. 

Of course the effect of incessant theater-going, when the play is 
on a par with the literature just mentioned, is the same. 

What is called society — ^tliat is, continual contact with one class 
or set of people, in the usual pastimes of fashionable life — gives no 
opportunity for reflection. 

Solitude favors Introspection, and the person who has a strong 
aversion to being alone for an hour is generally one of those people 
whose lives are tawdry with frippery. In such instances. Intro- 
spection does not generally lead to such assertions as give Mental 
Pleasure. Hence the Will denies Introspection, and with the de- 
nial chooses light companionship as a counteraction. This lack of 
reflection means lack of mental and moral growth. Self-examina- 
tion alone leads to self-purification. 

Self-indulgence in appetites and emotions is detrimental to 
Judgments, Concepts, Eeasons. 

For the Emotion to constitute a motive, and the action be merely 
that of impulse, is to lower the intellect below its proper plane. 



MENTAL ABUSES. 141 



making the Sensibility the ruling power instead of responsive to In- 
tellect. 

Living between the lids of books, no matter how good the books, 
is not healthful living. 

There is no doubt that some people read too much. 

The injudicious amount of reading depends some on how we 
read. To read History so as to reason the law of Cause and Effect, 
down through the ages — ^that is to read History aright. 

Then to the student of History will Helen of Troy be but an 
antique of modern Helens, or Julius Caesar be your neighbor, John 
Brown, with the toga on? 

Study elliptical functions, if you will, but let it be merely a 
specific of the general law that various mentalities are Comple- 
mentary in constituting the complete sphere of existence. 

Eead Virgil and Homer, if you will, but Virgil and Homer teach 
no finer thing than the eternity of beauty, and Greek verbs and 
Latin nouns should be merely the vehicles through which we may 
spell out a common language — ^teaching the kinship of humanity. 

Too close study of the obstruse principles, or of the syntactical 
elements in books, means too little time for the close study of Hu- 
manity. This means less understanding of humanitj^ — ^which is 
a lack of intelligent sympathy. 

To pass our days in efforts to win applause, or amass money, is 
an abuse of the Mental Faculties, as well as of the moral nature^ 
though people are likely to consider the injury moral alone. 

To win applause is to make a good impression; a man whose chi^ef 
aim is to make a good impression, is more concerned about what 
he seems to be, than about what he is; thinks more about how to 
display knowledge than to gain knowledge; hence, he studies sub- 
jects and principles merely as to what they seem. This is surface 
study. 



142 AN OUTLINE OF MENTAL SCIENCE. 

A student who does not reach to the bottom of a subject can not 
possibly exercise tlie faculty of Eeason, for clear reasoning is based 
on Universal Truth, and a Universal Truth which lies at the bot- 
tom of every field of thought. 

To make money is to deal with commodities and signs of value. 
Attention is directed more to symbol than to substance — more to 
the sign than to the thing signified. 

This excludes the exercise of Imagination or Eeflection. Hence 
they suffer. 

Indeed, the broad, well-rounded man is not the man who devotes 
his Attention exclusively to any one subjec:. 

Yet, you say it is this exclusiveness of Attention which makes 
the Specialist and the Eeformer who make footprints in the world. 

Skill in a specialist depends on general information, acquired 
with the special study, as the focus where the various lines of 
thought may converge. 

To place the Mind's attention on that one point may be to un- 
derstand the structure of the point, but not the significance of the 
structure. It is well, indeed, to select some special life-work. To 
gain all information possible, to select such lines of thought as 
will develop all the intellectual faculties; yet to collect such in- 
formation with singleness of purpose, to study all facts as to chosen 
life-work — ^to let all mental efforts point to one well-defined pur- 
pose — this is to be thorough, not narrow; earnest, not bigoted. 



MENTAL DISORDERS. 143 



CHAPTEE XXXVI. 

Mental Disoedees. 

"The soul^ secure in its existence, smiles at the drawn dagger 
and defies its point." 

Immortality of the soul is but the Eternity of the Mind; hence 
the Mind can not he injured hy any material agency. 

A hlow on the head may seem to cause mental derangement, but 
the affection is a disorder of the brain. 

The brain is the immediate agent of the Mind. Thought agi- 
tates the brain-cells. The brain is the seat and center of the nerv- 
ous system. Agitation of the brain-cells is conveyed to the nerves 
connected therewith. This causes such activity of the motor me- 
chanism as is necessary to express the mental activity. 

A blow on the head may injure the mechanism of the brain. To 
injure its mechanism is to impair its action. 

To impair its action is to render imperfect the material expres- 
sion of mental activity. Hence, the seeming mental derangement. 

The Mind is right; its Brain is wrong. The thought is right, the 
expression of the thought is wrong. 

Yet, of course, there are mental disorders, caused by improper 
mental activity, or inherited aberrations. Physical disease may in- 
jure the Mind by inducing Melancholy from habitual pain, etc. 

Yet, mental disorders may exist when the examination of the 
brain shows it is sound and whole. 

In Brain — Mind diseases, of course, the physician decides 
whether the disorder is of the Brain, of the Mind, or of both. 



144 AN OUTLINE OF MENTAL SCIENCE. 

If of the Brain exclusively, material agencies may be used; if of 
the Mind purely, mental agencies. If both, both. 

But we are concerned with the purely mental remedies. The 
specific elements of mental disorders are Delusions and Illusions. 

Delusions are errors of the Judgment. 

Illusions are errors of Perception. 

Various are the mental causes which induce these delusions and 
illusions. An over-taxation of a faculty or faculties, may enfeeble, 
or exhaust. The intense emotional activity induced by sudden 
fright or great sorrow, maj^ so supersede the Intellect with the 
Sensibility as to dethrone the Eeason. 

Exclusive attention to some one subject may weaken the Will, 
which is powerless to direct mental activity in other directions. 

The committing of crime in moments of passion may induce 
such remorse that the Judgment is cancelled by the over-activity of 
Sensibility. 

While extreme cases of mental aberration must, of course, be un- 
der the care of specialists in charge of the institi:tions for the in- 
sane, there are many slight mental disorders, specific deficiencies, 
called idiosyncracies, which can be removed by home counsellors, 
teachers, or friends. 

It has been said that nine-tenths of the people are insane. 

If by that is meant nine-tenths of the people have mental facul- 
ties abnormally developed and others correspondingly feeble, this 
must be true. 

Let us consider now some general laws for the mind treatment 
of mind disorders. Common sense will suggest the adaptation of 
these general laws to particular cases. ISTothing is better for men- 
tal disorders than cheerful surroundings. (Do not consider this is 
the emplo}Tnent of material remedies.) The materials are not ap- 
plied as are medicines and surgery. The Percepts derived there- 



MENTAL DISORDERS. "''■ 145 

from are the remedies suggested. So one notes witli pleasure in 
insane asylums the sound of sweet music, the odor and color of 
iiowers. Percepts of fragrance, beauty, and harmony are healthful 
Percepts, displacing dark delusions. Yet a great number or variety 
of Percepts is to be avoided, as it induces mental excitation. 

Introspection is to be avoided, and nothing is better for mental 
disorder than regular, active, manual employment. 

This turns the patient's thoughts away from himself to things — 
a condition greatly to be desired. 

ISTo form of occupation is so fortunate as those daily duties 
which involve a care for others. This necessitates such complete 
self-forgetfulness that the delusion is lost, because forgotten. De- 
lusions are not to be reasoned or argued away when the disease i& 
at its height. The delusion is to be ignored, or if the patient per- 
sists in dwelling upon it, a soothing toleration or seeming sym- 
pathy with the emotion induced is shown by the friend who is try- 
ing to heal. However, never admit the existence of the delusion. 
This done, the disordered mind, which frequently has several facul- 
ties sound, will remember and quote your assertion as additional 
evidence of the delusion. 

Such occupation should be chosen by the guide as has suffi- 
cient depth to engross the attention of the patient. 

Some study music — painting. An easy language may divert the 
mind from its sick fancies. 

For an intense emotional disorder, the study of languages is very 
beneficial, being intellectual without being emotional. 

Change of scene, travel, is of course adapted to self-forgetfulness, 
and all reminders — ^letters, possessions, etc. — related to the cause 
or time of beginning of the mental aberration should be removed. 

Proper companionship is excellent remedy in the mild mental 
disorders. Complementary mentalities exchange mental force. Yet 

10 — M. s. 



146 AN OUTLINE OF MENTAL SCIENCE. 

marked opposites are not complementary but conflicting. Mental 
conflict is to be avoided. Similarity of tastes is advisable, but be 
careful to let the deficiency of the patient be the strong point of 
the chosen companion. Yet the companion must have tact enough 
not to argue with or contradict in asserting Judgments. The 
■contradiction should be expressed in silent, material demonstration, 
■which corrects delusions without inviting introspection. 

Wlien the mental disorder is an over-worked faculty or general 
mental feebleness induced by an over-taxed mind — absolute rest 
is all that can be advised. 

Yet the art of resting is one our American people scarcely under- 
stand. An exercise of the Will is the chief curative power. To 
deliberately choose the simpler forms of Perception, and persist in 
this choice in spite of unfavoring emotions, is the great art of rest- 
ing. Frequently, alarming mental disorders, such as the total ex- 
haustion of a faculty, or faculties, have been entirely relieved by a 
three months' stay in the country, and persistent attention to nat- 
ural scenes soothed the overworked mind. 

When we ourselves know our own mental disorders, how much 
better to remedy them by a clear understanding of the laws of 
mind than to succumb to what is too often considered a misfor- 
tune. Or, if we have near us some one not sick enough to be an in- 
mate of the asylum, yet not well enough to prescribe his own rem- 
edy, how good to guide into channels of healthful, curative thought. 

If people would realize how common mental disorders are, and 
liow easily they are relieved if taken in time, much misfortune may 
be avoided. Too often the malady is considered as something of 
which to be ashamed. Proper advice is not sought; ignorant or 
tactless associates aggravate it, until from a slight mental dis- 
order, hopeless lunacy may be caused. 



MENTAL DISORDERS. 147 

We have seen how intimate the connection between the Mind's 
various faculties. May not the whole mind be endangered by one 
diseased part, as blood-poisoning may ensue from a crushed finger? 
Given Amnesia, and where are the elementary Percepts with which 
Imagination is to construct, and if every act of Mind involve an 
act of Memory, all Mental activity must be impaired, to a slight 
degree at least. Impair Judgment, and what of Eeasoning, which 
is a series of Judgments? 

Let the diseased Will have entirely emotional motives, and voli- 
tion will be contrary to judgment or reason. 

A well-balanced Mind has a steady Will, and even activity of the 
Intellect and Emotions. For some reason we are more likely to call 
unsound the mind which has strong sensibility and feeble intellec- 
tuality than that which has feeble sensibility and strong intellectu- 
ality. 

This prejudice is, perhaps, due to the fact that over-active emo- 
tion is more demonstrative than an over-active intellect, and so 
more easily recognized. 



148 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XXXYII. 

QUESTIOXS FOE EeYIEW. 

1. TVTiat TTord is synonymous with the expression 'Tresented 
Idea?" 

2. Name and define four forms of Imagination. 

3. Contrast Nominalism Tvith Conceptualism. 

4. What element changes Opinion to Belief? 

5. Distinguish Trancendentalism from Bealism. 

6. Wliat elements change Aesthetic Emotions to Cosmic Emo- 
tions? 

7. Distinguish between so-called "^Thysical" and Moral Courage. 

8. What conditions change Pride to Envy? 

9. Name innate knowledge of Eight and Wrong. 

10. On what intuition is such knowledge based? 

11. What four powers are necessary to all Mental Activity? 

12. Define Conceptualism. 

13. What condition is necessary to Memory? 

14. Distinguish between Delusion and Illusion. 

15. What is an Argument? 

16. What is the Science of Eeasoning called? 

17. Name the three steps involved in Verification. 

18. Distinguish between the emotions of Hate and Anger. 

19. What is VacHlation? 

20. What material condition is necessary to the formation of all 
Percepts? 

21. What condition is common to Memory and Eeflection? 

22. Under what head may Jugment, Concept, Eeason, be com- 
bined? 



Q UES TIONS FOR RE VIE IV. 149 

23. What act of the Intellect necessary to produce all Emotions? 

24. State difference between brain disorders and mind disorders. 

25. Name one cause for dethronement of the Eeason. 

26. What Perception is to be avoided in Mental Disorders? 

27. Value Argument in inducing a surrender of Delusion. 

28. What studies are suggested as counter-active to Disorders of 
the Sensibility? 

29. What are Complementary Mentalities? 

30. What particular Mental activity is to be avoided in diseased 
Minds? 

31. Name some causes of Injury to the Imagination. 

32. How is Memory Injured? 

33. Describe Injury to Perception. 

34. What is a Contrasted Syllogism? 

35. What is the relation between the Intellect and the Will? 

36. What is the Eolation between the Intellect, Emotion, and 
Will? 

37. AYhat is Delirium? 

38. Distinguish between Eirmness and Stubbornness. 

39. Distinguish between Intelligence and Intellectuality. 

40. What is Sentimentality? 

41. What intervenes between a Nerve- Affection and a Percept? 

42. What changes an Idea into an Ideal? 

43. What is meant by jumping to Conclusion? 

44. What are the three phases of Mental Activity? 

45. What is the main general difference between the Mind of a 
year-old child and of a fuU-gTown person? 

46. What studies will cultivate the Imagination? 

47. What studies cultivate Eeason? 

48. What relation has Eeflection to the Will? 

49. Name three degrees of Mental Pain and Mental Pleasure. 

50. Discuss the Unity of the Mind. 



150 AN OUTLINE OF MENTAL SCIENCE. 



CHAPTEE XXXVIII. 

Ix THE SCHOOL-EOOM. 

To teach pupils to think is the highest form of instruction; to 
teach them to know themselves, and therefore humanity, is the 
highest effect of instruction. 

To study Mental Science is to study the ^Mind; the study of Mind 
is the study of Thought; to study Thought is to think. 

To know Mental Science is to know Mental Experience; Mental 
Experience is not experience of conditions of time and place, hut 
of Universal Existence. 

Universal Existence includes Humanity. The student, being a 
part of humanity, leams to know himseli as well as his fellows. 

The student of Mental Science does not leam to know what he 
did not know. He leams to know what he knows. 

The teaching of Mental Science is somewhat delicate in its na- 
ture. It is not to be taught as cube root is taught, or history, or 
Greek. It has its peculiar process, and the teaching of Mental 
Science is either beautiful or nonsensical. 

The pupil must do much. 

You can not pour the soul of ^Mental Science into pupils' minds 
any more than you can take up a glass of water and pour it into 
itself. 

The terms and statements m Mental Science are merely the 
forms of expression which the teacher permits his students to use 
in conveying the results of introspection, but introspection itself, 
no man can do for anv man. 



IN THE SCHOOL-ROOM. 151 

After a fair knowledge of terms is gained, it is a very good idea 
for the teaclier to ask the students questions designed to bring 
out the significance of the chapters, before the chapters have been 
studied. Frequently the student will himself express the contents 
of the lesson to follow. 

The incorrectness of the answers given will lie in the incomplete- 
ness of reflection, and the misconception of terms. For example: 
The teacher asks the pupil: What is Imagination? 

The class has had no scientific study of Imagination, but a 
student advanced enough in thought to study Mental Science, will, 
of course, have an understanding of the common acceptance of the 
term Imagination. He may not remember the dictionary defini- 
tion, but he will express clumsily its real significance. 

Let me now suggest some questions and answers from a teacher 
of Mental Science, and a pupil of average ability, who has never 
studied the scientific consideration of Imagination. 

Teacher — What is Imagination? 

Student — It is the pictures of the Mind. 

Teacher — What would you call one of these Mind pictures? 

Student — An Imagination. 

Teacher — If a Mind picture is an Imagination, What are Mind 
pictures? 

Student — Mind pictures are Imaginations. 

Teacher — ^As you have defined Imagination as Mind pictures and 
Mind pictures as Imaginations, you have made Imaginations both a 
concrete and an abstract term. Is the Mind picture the cause or 
the effect? 

Student — The Mind picture is the effect. The Imagination is 
the cause. 

Teacher — ^In what state must the Imagination be to cause these 
Mind pictures — 'active or passive? 



152 AN OUTLINE OF MENTAL SCIEA^CE. 

Student — Active. 

Teacher — In our study of Memory yesterday, what name was 
given to a mental quality which had activity? 

Student — Faculty. 

Teacher — Xow define Imagination. 

Student — Imagination is the Faculty with which the ilind 
makes ^lind pictures. 

Teacher — Can you give me a less material term than pictures? 

Student — Scenes. 

Teacher — Has a scene more than one ohject? 

Student — It is generally supposed to contain several. 

Teacher — Can not you imagine one single object? 

Student — ^Yes: Imagination is the faculty with which the Mind 
makes Images or Scenes. 

Teacher — Are these Images of objects you have seen, or have not 
seen? 

Student — They are Images of objects I have never seen. 

Teacher — Can you imagine an object you have never seen? 

Student — Yes: I can imagine a green cat. I have never seen a 
green cat. 

Teacher — Have you never seen an}'thing that was green? 

Student — Yes, but I have never seen a green cat. 

Teacher — Then if you imagined a cat, and you had seen a cat, 
and you imagined greenness, having seen greenness — ^how was the 
action of Imagination different from the action of Memory? 

Student — By putting qaulities together, which we have never 
seen together. 

Xow right here the questioning should cease. 

The next day's lesson, a chapter on Imagination, should be as- 
signed. The student, in preparing the lesson, will find that in the 
questions of the day previous he had stated in clumsy (sometimes 
erroneous) terms, the laws of imagination. 



IN THE SCHOOL-ROOM. 153 

Yet, because the laws of Mental Science are based on Universal 
Consciousness, it is none the less important as a study. 

The Concord Philosopher tells us that the thoughts we read on 
the printed pages of genius are but "our own thoughts returned to 
us with an alienated majesty/^ 

So with the systematization of laws and classification of terms 
from Mental Science. 

Much discussion will occur in a class studying Mental Science. 

One will say that all mental activity takes the order of knowing, 
feeling, willing. 

Another wall say that to him it seems thait he first feels, then 
knows, then wills. 

The difference of opinion will arise from a misconception of 
terms, and the patient teacher must ascertain if the students 
thoroughly iinderstand the significance of knowing, feeling, will- 
ing. 

One foolish boy says: "I feel the pain in my finger, before I 
know it is diseased." 

There the word "feeling" must be explained as an action of the 
Sensibility and not a nerve-afieotion. 

There will be much differing as to the various elements com- 
prised in the activity of the Mind's Faculties. 

The seeming confusion will arise from the consideration of the 
conditions preceding and Emotions succeeding the special phase of 
activity. 

For instance: 

Teacher — What is Memory? 

Student — Memory is that faculty by which the Mind reproduces 
ideas without the sense-contact originating said Ideas. 

Then will follow a discussion as to the true meaning of this 
definition. 



154 AN OUTLINE OF MENTAL SCIENCE. 



Teacher — ^When does this reproduction take place? 

Student — As soon as the idea is received. 

Teacher — Does this reproduction remain? 

Student — It remains, or we would forget. 

Teacher— When can we realize we have this reproduction? 

Student — Wheneyer we turn our attention to it. 

Teacher — Is Eeproduction, in its ordinary sense, a condition or 
an Activit}''? 

Student — It is the aetiyity, or the effect of the activity. 

Teacher — Can the Memory he active only immediately after the 
reception of the mental impression? 

Student — ISTo; it can he active years after. 

Teacher — ^If the Memory can he active years after the reception 
of the Mental impression, and this activity effects reproduction, 
how is it that reproduction must take place immediately after the 
reception of the presented idea? 

Student — It may take place any time. 

Teacher — In the second reproduction of a presented idea, is the 
idea reproduced with the conditions and circumstances of the first 
reproduction? 

Student — Xo. It merely reproduces the original idea. 

Teacher — Well, does no element or activity intervene between 
the reception of that presented idea and its reproduction, no ele- 
ment on which the reproduction depends? 

Student — The Mind must have kept the Idea. 

Teacher — Is that keeping an activity or merely a Mental charac- 
teristic? 

Student — I should not think it an activity, for that would he a 
part of Memory's activity, preceding the action of Memory. 

Teacher — Eisht. It is a condition named retention. 



IN THE SCHOOL-ROOM. 155 

Mucli time is consumed in discnssion of a single definition, and 
of course the teacher must limit the expression of opinion. 

There must be moments of silent reflection during the recitation 
before a proposition is stated. 

Again, the teaxher will find much to correct in the consideration 
of the emotions. 

A moral view must of course be somewhat considered, but the 
moral riew must not supersede the mental. 

For instance 

Teacher — Does Hate include a wish to kill? 

Student — If you Hate wrongfully. 

Teacher — Does Hate, in its best sense, include a wish to kill? 

Student — I think not, for we ought to hate some people, but 
we ought not to wish to kill. 

Teacher — ^This is not the place to discuss whether or not we 
ought to hate any one. What is Hate? 

Student — -It is a continued antipathy or aversion. 

Teacher — Do we seek our antipodes? 

'Student — ISTo; we turn from them. We wish them away. 

Teacher — ^Would we not then destroy? 

Student — ^We would not wish to commit a crime. 

Teacher — It is not always a crime to wish to destroy. Can we 
hate the abstract? 

Student — Yes, we can hate deceit. 

Teacher — If, then, we have a right to hate deceit, and the hatred 
is in its best sense, does hate in its best and worst sense include a 
wish to kill? 

Student — It does. 

Again, in studying mind, you will now and then find a student 
who, though the teacher induces restrospection and reflection, 
seems to think that individual minds have certain faculties and 



156 AN OUTLINE OF MENTAL SCIENCE. 



powers peculiar to themselves. He realizes that the laws of Mind 
discussed in Mental Science are common to all minds, but he 
fancies that inside these laws, and classified faculties, there are 
individual faculties which mark the minds of geniuses. 

This the teacher must withdraw, leading him to see that it is 
not peculiar faculties, but the peculiar use of faculties that pro- 
duces works of genius. For instance: 

Teacher — Could any man of sound mind, by proper use of his 
Mental faculties, have written "Paradise Lost?" 

Student — Nobody but Milton could have written "Paradise 
Lost." 

Teacher — Is "Paradise Lost" written in a language peculiar to 
Milton? 

Student — Oh, no; I can understand every word in it. 

Teacher — You, then, could use them yourself in their proper 
senses? 

Student — Oh, yes, if I needed such words. It is his thoughts, of 
which I am incapable. 

Teacher — Are his thoughts beyond your understanding? 

Student — ISTo. I can understand every line in "Paradise Lost." 

Teacher — What do you mean by understanding every line? 

Student — I understand every thought in the Poem. 

Teacher — Do you rnean that you can think every thought? 

Student — I can make his thoughts mine. 

Teacher — If you tell me, yon could use the words and think the 
thoughts of "Paradise Lost," why could you not write "Paradise 
Lost?" 

Student — I could never have originated such thoughts. They 
had to be suggested to me. 

Teacher — That you do not know. That is only supposition. 
You might have written "Paradise Lost," or might not. Let us 



IN THE SCHOOL-ROOM. 157 

for a moment concede that yoii migtt not^, because you could not 
have originated such thoughts and words. Did Milton originate 
the words he used? 

Student — He did not. I omit "words" I could not have origi- 
nated such thoughts. 

Teacher — What Mental Faculty originates thought? 

Student — There is no special Faculty. It must he the effect of 
the individual use of his Faculties. 

Teacher — Then^, did Milton's poem come merely from the use he 
made of his mental faculties? 

Student — ^That may he, hut I never could have so used mine. 

Teacher— I do not deny that. Perhaps this is what inspiration 
gives. We all know that inspiration means — ^the breathing into the 
soul, the Breath of the Infinite, the Divine, so that, in a transient 
glory, the Mind is omnipotent, and while the power lasts, the 
creation of a work of genius takes place. 

Inspiration, too, may differ in degree and duration. 

Milton's imagination was guided, to picture jasper walls, and 
azure depths flashed through by gleaming angel-faces, pillars of 
cloud and leagues of stars — but the fact that the minds of his read- 
ers flush into radiance from the pictures, shows that they, too, can 
see what Milton said he saw. 

Frequently, in Mental Science, the same term is used to name a 
faculty, to express the activity of that faculty, and the knowledge 
received as an efl'ect of said activity. 

This will give no trouble, unless the teacher is careless or dog- 
matic. In discussing reason, for instance, a conflict may ensue 
which is no real conflict, but merely results from the fact that the 
teacher is considering the process of Eeasoning, one student the 
mere existence of a Mental Faculty capable of performing such 
activity, and another pupil is considering the logical conclusion 



158 AN OUTLINE OF MENTAL SCIENCE. 

reached by the exercise of the faculty. For instance, the teacher 
might ask, what renders Eeason deficient? Under the conditions 
suggested above, the last student would answer: "The selection of 
an incorrect Major Premise." 

The first student would answer: "The supremacy of the Emotion 
over the Intellect." 

The teacher might carelessly correct both, saying: "No, it is 
because the Eeasoner does not preserve the proper relations be- 
tween the Major Term, Minor Term, and Middle Term. 

Now, such questions are too indefinite, in the first place, and 
the teacher has no right to expect a unanimous Judgment to be 
induced by an indefinite question. 

Students should be encouraged to use their knowledge of Mental 
Science in all their studies, but there is so much room for dis- 
cussion, a Strict distinction should be made between discussion and 
application, or the study to which it is applied will suffer. 

Long lessons in Mental Science should not be assigned, as con- 
cise text admits of great expansion, and the text in Mental Science 
is peculiarly suggestive. 

The success of a recitation depends almost entirely on the char- 
acter of the questions asked, and the ability of the teacher to pro- 
hibit digression from the point under consideration. The list of 
questions suggested in this text for review, should be clearly an- 
swered without digression, discussion, or expansion. These are 
supposed to have taken place before the review summary is given, 
and fixed laws are to be impressed — not the renewal of chaotic 
ideas. 

A good exercise is to require each student to bring a question or 
two to the class, which he himself has formulated. Such questions 
will, of course, allow discussion. 



IN THE SCHOOL-ROOM. 159 

Some clever questions were brought to my class some time since: 

1. How may the possessor of an Illusion detect the Illusion? 

2. What is the explanation of the seeming Eeproduction, now 
and then^ conveyed to the Mind by ordinary events? 

3. What is the chief pleasure of Imagination? 

4. What Mental activities does silence encourage? 

5. What is Congeniality? 

6. Explain harmony of temperament. 

7. What Mental characteristics fit men to be leaders? 

This question was very cleverly discussed before the answers were 
given. 

8. Why does Eeason render such different conclusions in solitude 
and in company — by day and by night? Which conclusions should 
we trust? 

9. What worthy Emotions are we ashamed of, and why? 

10. What Mental Faculties are exercised in the study of Gram- 
mar? 

11. What turns Love to Hate? 

Here the discussion should not be extended to what is Love or 
Hate. That has been previously settled, or never will be. 

12. What Emotion can not co-exist with Envy? 

13. Can I contrast any phase of my own Mental activity with 
that of another? 

14. Why do some peo23le express Emotion more than others? 

15. Can the expression of a pretended Sentiment move an audi- 
ence in Sympathy with the thought expressed? 

16. What are genius and talent? 

17. How may success be tested? 

This, of course, led to the discussion of the definition of success, 
and it was ascertained that the individual understanding of suc- 
cess depended on the individual ambition; and the individual am- 



160 AN OUTLINE OF MENTAL SCIENCE. 

bition was but the sum of individual desires; and individual de- 
sires were the outgrowth of individual appetites, and these appe- 
tites had all a common stamp. 

18. How may I succeed in Concentration of Attention? - 

19. Explain the Mental control of one person over another. 

20. What experiences should we endeavor to forget? 

ISTow, of course, if a teacher is not careful, the discussion of 
such questions will go far into Moral Science. 

Illustrations will be used for arguments, etc, but for a teacher 
to know what Mental Science is, and to abide therein, is not to 
deny to his class individuality of thought — especially if he pro- 
ceed on the proposition that Mental Science is Universal Experi- 
ence, and Universal Experience is the sum total of individualities. 

THE E^^). 



INDBX 



PAGE 

Abstraction 35 

Abuse of Memory 139 

of Perception . . .• 139 

Aesthetic Emotions 73-76 

Affection 116 

Affectation 11^ 

Amnesia ., 25 

Analysis 35 

Apperception, activities of 40, 41 

definition of 38 

Appetites 71, 72 

Attention, definition of 9 

exercise of . . 13 

Beings, Intuitions of 42 

Cause, Intuitions of 42 

Concentration 10, 11 

Conception, definition of 46 

Concepts, cultivation of * 48 

Intersecting- 48 

Consciousness, definition of 5 

Contrasted Terms 129-134 

Deduction 52 

Definitions 125-128 

Disorders, Mental 143-147 

Dreams 7 

Egoistic Emotions 70-72 

Elements of Mind and Matter 15-17 

Emotion, definition of 69 



INDEX. 



PAGE 

Ethical Emotions .' 77-81 

Fear, definition of 79 

Hope, definition of 79 

Humility, definition of 79 

Hypothesis, definition of 52 

Identification 35 

Imagination, culture of 29 

definition of 29 

Immortality 6,7 

Indtiction, definition of 52 

Instinct 43 

Intuition, definition of 42 

Judgment, culture of 51 

definition of 49 

various classes 49, SO 

Love, definition of 80 

Memory, cultivation of 24 

definition of 22 

limitations of 24 

Mental Science, definition of 1 

Methods of Teaching 12 

Mind and Matter contrasted 3 

Mind-Healing 103 

Perception, cultivation of 21 

definition of 18 

Percepts, various 19, 20 

Pride, definition of 78 

Propositions 49 

Quotations from various writers 64-66, 98-100, 123, 124 

Reason, definition of 52 

Reflection, cultivation of 36, 37 

Reflective Comparison 36 

Reflective Power, definition of 34 

Review Questions 60-63, 121, 122 

Sensibility 67-69 

Sentiment, definition of 116 



INDEX. 



PAGE 

Sub-Conscious Existence 7 

Sug-gestions for School Work 156-158 

Syllogisms 53-55 

Sympathy, definition of '. . 79 

Time, intuitions of 42 

Unity of the Mind 135-138 

Volition 102 

Will, cultivation of 105 

definition of 101 

Will's Relation to Emotion 113-115 



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